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Proclus / Proclus Lycius / Proclo / Προκλος

Proclus, Proclus Lycius, Proclo, Προκλος (410/411-485 dC)

LÉXICO DE FILOSOFIA

OBRA NA INTERNET: LIBRARY GENESIS

In the early fifth century, Plutarch   of Athens, who died in 432 AD (not the earlier Plutarch   of Chaeroneia), provided a house in Athens for the Neoplatonist school, which archaeologists believe they have found. He and his pupil Syrianus  , who was probably more critical of Aristotle   than the other commentators, both taught the young Proclus. It is recorded that the works of Aristotle   were known as the Lesser Mysteries, being introductory [8] to the Greater Mysteries of Plato  . In Proclus’ commentaries there is already visible the division into portions long enough for a one-hour delivery, and into separate discussions first of the doctrine and then of the wording of each Aristotelian passage. Proclus was encouraged by Plutarch   to base a commentary on Plutarch  ’s lectures on Plato  ’s Phaedo  , and he based his commentary on Plato  ’s Timaeus   on the lectures of his teacher, Syrianus  . This commentary has for the Sourcebook proved the most important of the non-Aristotle   commentaries.

Proclus presented himself as a holy man, capable of miracles, and purified himself with sea bathing even in winter in old age. He often opposed Plotinus  . He rejected Plotinus  ’ idea that part of our soul has never ceased from its uninterrupted contemplation of the Platonic Forms. And he rejected Plotinus  ’ attempt to downgrade the reality of evil by equating it with an amalgam of Aristotelian matter and privation. Evil is something more active for Proclus, which parasitically feeds on the good.

In the fifth century, the future of Neoplatonist teaching began to be cemented by pupils taking over the headship in Athens or Alexandria, and even by marriage. Hermeias, who headed the school in Alexandria, married a relative of his teacher Syrianus  , a relative originally intended for Proclus, while Hermeias’ successor was his son Ammonius  , who first studied with Proclus. [SorabjiPC3  :8-9]

Matérias

  • Duhem: Structure de l’oeuvre (Tomes I-III)
    22 de agosto de 2008, por Cardoso de Castro

    LA COSMOLOGIE HELLÉNIQUE CHAPITRE PREMIER: L’ASTRONOMIE PYTHAGORICIENNE I. Pour l’histoire des hypothèses astronomiques, il n’est pas de commencement absolu.— L’intelligence des doctrines de Platon requiert l’étude de l’Astronomie pythagoricienne. II. Ce que l’on soupçonne des doctrines astronomiques de Pythagore. III. Le système astronomique de Philolaus IV. Hicétas et Ecphantus CHAPITRE II LA COSMOLOGIE DE PLATON I. Les quatre éléments et leurs idées II. Le plein et le vide selon les Atomistes III. (...)

  • PROCLUS, EXPOSITION DE SA DOCTRINE.
    11 de outubro de 2007, por Cardoso de Castro

    Héritier de la philosophie grecque tout entière, et devenu maître, par un travail opiniâtre, de tout son héritage, Proclus a légué à son siècle et aux âges suivants une doctrine complète et arrêtée, qui est en même temps le dernier mot du platonisme, et un immense répertoire des opinions de tous les philosophes. Comparer son système aux doctrines antérieures de la philosophie grecque, montrer ce qu’il leur emprunte, comment il le modifie, et ce qu’il y ajoute; signaler ce qu’il renferme de vrai, apprécier sa (...)

  • Sorabji (PC2:95-96) – problemas do mal
    29 de janeiro, por Cardoso de Castro

    How can there be evil in a providential world? Plato, as so often, set the problem, without bequeathing to his commentators any one solution. In three places, he insists that God is not responsible (anaitios) for evil, Timaeus 42D; Republic 2, 379C; Republic 10, 617E. In the last passage, he exonerates God from causing sin by the device of letting souls choose their next incarnation. As for responsibility for imperfections other than human action, Plato blames the recalcitrance of matter in (...)

  • Finamore (FinamoreVS:11-20) – Composição, a geração e o destino último do veículo da alma
    29 de dezembro de 2021, por Cardoso de Castro

    FINAMORE, John. Iamblichus and the Theory of the Vehicle of the Soul. Chico: Scholars Press, 1985, p. 11-20 (tradução resumida)
    Jâmblico discorda de Porfírio sobre o “veículo da alma” sobre três pontos: a composição, a geração e o destino final.
    A composição do veículo seria de uma série de misturas (phyramata) coletadas das esferas celestiais. Jâmblico em seu comentário ao Timeu afirma que o veículo é feito de "pantos tou aitheros" (do éter ele mesmo e não de vários corpos etéreos) e que este éter tinha (...)

  • Histoire critique de l’École d’Alexandrie (II)
    24 de março de 2008, por Cardoso de Castro

    BNF-Gallica
    TABLE DES MATIÈRES DU DEUXIÈME VOLUME.
    DEUXIÈME PARTIE.
    Analyse.
    LIVRE DEUXIÈME.
    Chapitre I. Successeurs de Plotin.— Amélius, Porphyre, Jamblique
    Chapitre II. Lutte du Polythéisme et du Christianisme. — Nécessité de l’intervention de la philosophie alexandrine dans cette lutte. Restauration du Polythéisme. Antécédents. Apollonius de Tyane, Plutarque, Apulée. Symbolique de Plotin, de Porphyre, de Jamblique, de Salluste. Théurgie alexandrine. Livre des Mystères. Julien. Conclusion
    LIVRE (...)

  • Fraile: Proclo — Princípios
    24 de março

    Excertos de Guillermo Fraile, História da Filosofia
    1. Los principios.—La idea fundamental del pensamiento de Proclo es que lo imperfecto se deriva de lo perfecto. De aquí la necesidad de establecer un primer principio de unidad (mónada), no sólo en el comienzo del desarrollo general de la procesión de los seres, sino también al frente de cada una de las series derivadas. Si no hay unidad no puede haber pluralidad. Si no hay una bondad, no puede haber cosas buenas. Y lo mismo, si no hay una Vida, (...)

  • Proclus: dæmon
    24 de março

    Excerto de Comentário de Proclus ao Primeiro Alcibíades, tr. Thomas Taylor
    “Let us now speak in the first place concerning dæmons in general; in the next place, concerning those that are allotted us in common; and, in the third place, concerning the dæmon of Socrates. For it is always requisite that demonstrations should begin from things more universal, and proceed from these as far as to individuals. For this mode of proceeding is natural, and is more adapted to science. Daemons therefore, (...)

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