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além do ser

quinta-feira 25 de janeiro de 2024

  

There is another contribution of Neoplatonism, which is a contribution of the whole period 200-600 AD. It addresses some questions which we ought to address, but do not, or not sufficiently. For example, the Christian world traditionally believes in life after death, and accordingly some aspects of this question are much discussed by modern philosophers: would disembodied consciousness be possible? What would make the supposedly revived future person to be me, rather than someone else? But other relevant questions have been relatively neglected, and at these points, where late antiquity may seem to us to be at its most outlandish, we should instead see the need to address the questions. If, as the Christian tradition [13] holds, we shall have new bodies in the next life, what kind of bodies would be appropriate to such different conditions? Here the easily ridiculed discussion of Platonic physical vehicles is relevant. Would such a life be even tolerable for humans, let alone superior? Here the ascetic practices of late antiquity, pushing human possibilities to their limits, which may seem so alien, are highly relevant. If the life in question is instead disembodied, might it be a life outside of time altogether? The idea that space and time might in any case be the less real products of a more profound reality has indeed been endorsed by the modern physicist David   Bohm   (Wholeness and the Implicate Order, London 1980), and in a joint seminar with myself and Clive Kilmister at King’s College London, he considered the Neoplatonists to be expressing exactly his own view. [SorabjiPC3  :13-14]


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