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Neoplatonism in Late Antiquity最新文献

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Imagination and Mathematics 想象力与数学
Pub Date : 2019-04-25 DOI: 10.1093/OSO/9780190662363.003.0008
D. Nikulin
Chapter 8 considers the role of the imagination as it appears in Proclus’ commentary on Euclid, where mathematical or geometrical objects are taken to mediate, both ontologically and cognitively, between thinkable and physical things. With the former, mathematical things share the permanence and consistency of their properties; with the latter, they share divisibility and the possibility of being multiplied. Hence, a geometrical figure exists simultaneously on four different levels: as a noetic concept in the intellect; as a logical definition, or logos, in discursive reasoning; as an imaginary perfect figure in the imagination; and as a physical imitation or representation in sense-perception. Imagination, then, can be equated with the intelligible or geometrical matter that constitutes the medium in which a geometrical object can be constructed, represented, and studied.
第八章考虑了想象的作用,因为它出现在普罗克劳斯对欧几里得的评论中,在那里,数学或几何对象被认为是在本体论和认知上,在可想象的和物理的事物之间的中介。与前者相比,数学事物具有其性质的恒久性和一致性;与后者一样,它们具有可整除性和被相乘的可能性。因此,一个几何图形同时存在于四个不同的层次上:作为一个理智的概念;作为逻辑定义或逻各斯,在论述推理中;作为想象中的完美形象;在感官知觉中作为一种物理模仿或表现。因此,想象可以等同于可理解的或几何的物质,它构成了一个几何物体可以被构造、表现和研究的媒介。
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引用次数: 0
Number and Being 数与存在
Pub Date : 2019-04-25 DOI: 10.1093/OSO/9780190662363.003.0002
D. Nikulin
In the treatise “On Numbers,” as well as in Ennead V.5, Plotinus considers the place and the ontological status of number within being and thinking, taking number to be a mediation between the original unity of the one and the multiplicity of the infinite and making an important distinction between essential and quantitative number. Yet he does not explicitly address the question of the constitution of number, leaving the problem without a definitive answer. The chapter reconstructs the constitution, derivation, and construction of number in its various representations, doing so with reference to the hints and arguments provided in the texts of the Enneads.
在《论数》以及《恩尼德V.5》中,普罗提诺考虑了数在存在和思维中的地位和本体论地位,认为数是一的原始统一性和无限的多样性之间的中介,并对本质数和数量数进行了重要区分。然而,他并没有明确地解决数的构成问题,使这个问题没有一个明确的答案。这一章通过参考恩尼阿德文本中提供的提示和论证,重构了数的构成、推导和各种表示形式的构造。
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引用次数: 0
Beauty, Truth, and Being 美、真、存在
Pub Date : 2019-04-25 DOI: 10.1093/OSO/9780190662363.003.0009
D. Nikulin
Chapter 9 discusses Proclus’ concepts of truth and beauty in mathematics, science, and ontology. He accepts both Plato’s claim in the Philebus that the good is present in the thinkable in beauty, truth, and symmetry, as well as Aristotle’s assertion that beauty is exemplified in mathematics through order, symmetry, and definiteness. Proclus then demonstrates that in mathematical objects beauty transpires in four ways: in the beautiful shape of a sensible reproduction of a geometrical figure; in the beauty of the perfect geometrical figure existing in the intelligible matter of the imagination; in the mathematical object’s definition, with all its properties becoming explicit in constructions and demonstrations by discursive reasoning; and in the beauty of the form in the intellect. On this account, science brings the knowledge, beauty, and goodness of its objects to completion within the unity of the intellect.
第9章讨论普罗克罗斯在数学、科学和本体论中的真和美概念。他既接受柏拉图在《菲利伯斯篇》中的主张,即善存在于美、真理和对称的可思之物中,也接受亚里士多德的主张,即美通过秩序、对称和确定性在数学中得到例证。Proclus接着指出,在数学对象中,美以四种方式表现出来:几何图形的合理再现的美丽形状;存在于想象中可理解的事物中的完美几何图形之美;在数学对象的定义中,它的所有属性通过话语推理在构造和演示中变得明确;在形体之美和智力之美中。因此,科学在智力的统一中完成了其对象的知识、美和善。
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引用次数: 0
The System of Physics 物理体系
Pub Date : 2019-04-25 DOI: 10.1093/OSO/9780190662363.003.0010
D. Nikulin
Chapter 10 considers the structure of Proclus’ rarely discussed Elements of Physics and its original contribution to the understanding of physics in antiquity. It is argued that the purpose of the treatise is not only a systematic arrangement of the arguments scattered throughout Aristotle’s works on natural philosophy, using the structure of Euclid’s Elements as a model. Proclus also aims to develop a universal theory of motion or physical change that establishes the first principles as definitions, formulates and demonstrates a number of mutually related propositions about natural objects, and culminates in establishing the existence and properties of the prime mover. Unlike modern physics, which presupposes the applicability of mathematics to physics, Proclus shows that the study of natural phenomena in the more geometrico way can be a systematic rational science arranged by means of logic rather than mathematics.
第10章考虑普罗克劳斯很少讨论的《物理要素》的结构及其对古代物理学理解的原始贡献。有人认为,这篇论文的目的不仅是对分散在亚里士多德的自然哲学著作中的论点进行系统的安排,以欧几里得的《几何要素》的结构为模型。普罗克劳斯还致力于发展一种关于运动或物理变化的普遍理论,该理论建立了作为定义的第一原则,阐述并论证了关于自然物体的许多相互关联的命题,并最终确立了原动机的存在和性质。现代物理学以数学适用于物理学为前提,而普罗克劳斯则表明,以更几何的方式研究自然现象可以是一门用逻辑而不是数学来安排的系统的理性科学。
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引用次数: 0
Unity and Individuation of the Soul 灵魂的统一和个性化
Pub Date : 2019-04-25 DOI: 10.1093/OSO/9780190662363.003.0004
D. Nikulin
Chapter 4 shows that the understanding of the soul in the Enneads is marked by Plotinus’ attempt to establish a Platonic account of the soul, which he does in constant polemics against other theories. On the one hand, such an account takes into consideration the exegetic and hermeneutic tasks of reading and interpreting Plato. Yet, on the other hand, it also establishes the soul as both uniting and separating, and hence as mediating between the intelligible and the sensible. In his psychology, Plotinus provides explanations for the unity of the soul and for its individuation, which he understands from the perspective of the synthetic unity of the one and the many. Against the material and formal accounts, it is argued that it is the rational principle or logos that is the source and principle of both unity and individuation of the soul in Plotinus.
第四章表明,《恩尼阿德》中对灵魂的理解,以普罗提诺试图建立柏拉图式的灵魂描述为标志,他在与其他理论的不断论战中做到了这一点。一方面,这种解释考虑到阅读和解释柏拉图的训诂和解释学任务。但另一方面,它又把灵魂确立为既统一又分离的东西,因而又确立为可知性与感性之间的中介。在他的心理学中,普罗提诺为灵魂的统一性和个体化提供了解释,他从一与多的综合统一的角度来理解这一点。反对物质和形式的叙述,它被认为是理性的原则或逻各斯是来源和原则的统一和个性化的灵魂在普罗提诺。
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引用次数: 0
Matter and Evil 物质与邪恶
Pub Date : 2019-03-21 DOI: 10.1093/OSO/9780190662363.003.0011
D. Nikulin
The problem of evil, one of the central ethical and ontological problems in Neoplatonism, is discussed in Chapter 11. In Ennead I.8, Plotinus presents matter as utter deficiency, as the absence, lack, or privation of the good, and thus as radical evil. In De malorum subsistentia, Proclus explicitly responds to Plotinus and argues that evil does not exist since non-being does not exist. This means that evil is not opposite to the good because the good has no opposite, and opposites belong to the same genus. Therefore, in its elusive and indefinite nature, evil should be characterized by the rethought and redefined concepts of privation, subcontrariety, and parypostasis. In its inescapable deficiency, then, evil is the privation and subcontrary of the good that exists parypostatically; that is, as elusively present in its absence as the misplacement of being and the displacement of the good.
恶的问题是新柏拉图主义的核心伦理和本体论问题之一。在《恩尼德》I.8中,普罗提诺将物质描述为完全的缺陷,作为善的缺失,缺乏或匮乏,因此是彻底的邪恶。在《论人的生存》中,普罗克劳斯明确地回应了普罗提诺,认为邪恶不存在,因为非存在不存在。这意味着恶不是善的对立面,因为善没有对立面,对立面属于同一类。因此,在其难以捉摸和不确定的本质上,邪恶的特征应该是重新思考和重新定义贫困,次对立和parypostasis的概念。因此,在其不可避免的缺陷中,恶是对善的剥夺和从属;也就是说,它的缺席就像存在的错位和善的错位一样难以捉摸。
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引用次数: 1
Intelligible Matter 理解问题
Pub Date : 2019-03-21 DOI: 10.1093/oso/9780190662363.003.0006
D. Nikulin
The concept of matter is in many ways central to Plotinus, who portrays it as negativity, indefiniteness, and unlimitedness, as a deficiency that has nothing of itself and thus cannot be affected. However, in Ennead II.4, he also famously introduces the notion of intelligible matter. This chapter argues, first, that the notion of intelligible matter plays an important role not only in Plotinus’ earlier treatises but also throughout the entire corpus of his works; second, that bodily matter and intelligible matter are necessarily related as different yet inseparable; and third, that intelligible matter is not only represented by the indefinite dyad and constitutes the primary indefiniteness of the thinking of the intellect, but is also connected with the imagination and thus with geometrical objects.
物质的概念在很多方面都是普罗提诺的核心,他把物质描绘成否定性、不确定性和无限性,是一种自身没有任何东西的缺陷,因此不能受到影响。然而,在《恩尼德II.4》中,他也引入了可解物质的概念。本章认为,首先,可理解物质的概念不仅在普罗提诺早期的论文中,而且在他的整个作品中都起着重要的作用;第二,有形物质和可理解物质必然是相互联系的,虽然不同,但又不可分割;第三,可理解的质料不仅由不确定的两分体来表示,构成理智思维的最初的不确定性,而且还与想象联系在一起,从而与几何对象联系在一起。
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引用次数: 0
Memory and Recollection 记忆与回忆
Pub Date : 2019-03-21 DOI: 10.1093/OSO/9780190662363.003.0005
D. Nikulin
Chapter 5 establishes the role of memory and recollection in their mutual relation in Plotinus. This requires a careful reading of the relevant texts in Plato and Aristotle and also a meticulous reconstruction of the arguments in the Enneads. Memory for Plotinus is not the Platonic storage of images or imprints coming from the sensible or the intelligible. Rather, memory is a power of imagination used by the soul for the reconstruction and reproduction of the currently absent, which the soul performs starting with the initial sensible impact that becomes the occasion to form a particular memory. Recollection, on the contrary, takes the form of a rational discursive rethinking that reproduces the soul’s experience of the intelligible objects. Recollection, then, is constituted by a triple motion of the descent, staying, and return of the soul to the intelligible.
第五章确立了记忆和回忆在普罗提诺的相互关系中的作用。这需要仔细阅读柏拉图和亚里士多德的相关文本,也需要细致地重建恩尼阿德的论点。对普罗提诺来说,记忆并不是柏拉图式的对来自感官或可理解事物的图像或印记的储存。更确切地说,记忆是一种想象的力量,被灵魂用来重建和再现当前缺失的东西,灵魂从最初的感觉冲击开始,成为形成特定记忆的场合。与此相反,回忆以理性的话语性反思的形式再现了灵魂对可理解对象的体验。因此,回忆是由灵魂下降、停留和回归到可理解的事物这三种运动构成的。
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引用次数: 0
The Many and the One 众与一
Pub Date : 2019-03-21 DOI: 10.1093/OSO/9780190662363.003.0007
D. Nikulin
In response to Plotinus’ treatment of the one and the many, Chapter 7 is devoted to the discussion of the same problem in the opening sections of Proclus’ Theologia Platonica II 1–3. Beginning the deduction of his grand philosophical synthesis with only two elements in reference to the first two hypotheses of Plato’s Parmenides, Proclus demonstrates that both the one and the many are necessary for the generation of the plurality of henadic, intelligible, psychic, and physical phenomena. While the many is dependent on the one and the one is not dependent on anything, the interaction between the one and the many is essential for the constitution of being. Through a number of precise and subtle arguments, Proclus further establishes the structure of participation as defined by the triad of the unparticipated–participated–participating, which is then applied to the clarification of a number of difficulties and implicit presuppositions in the text.
为了回应普罗提诺对“一”和“多”的论述,第七章致力于讨论普罗克劳斯《柏拉图神学》第1-3章开头部分的相同问题。普罗克劳斯根据柏拉图的《巴门尼德》的前两个假设,以两个要素开始了他的大哲学综合的演绎,证明了一和多对于产生多元的、可理解的、精神的和物理的现象都是必要的。虽然“多”依赖于“一”,而“一”不依赖于任何东西,但“一”与“多”之间的相互作用对于存在的构成至关重要。通过一系列精确而微妙的论证,Proclus进一步建立了参与的结构,这是由非参与-参与-参与的三位一体定义的,然后应用于澄清文本中的一些困难和隐含的预设。
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引用次数: 0
The One and the Many 一与众
Pub Date : 2019-03-21 DOI: 10.1093/OSO/9780190662363.003.0001
D. Nikulin
Chapter 1 examines the relation of the one to the many in Plotinus, which is fundamental for his thought. It establishes a system of axiomatic claims about the one, such as that there is a principle of the whole, which is also the principle of being that transcends being; that the act of producing is ontologically prior to and more perfect than what is produced; and that everything perfect produces of necessity. It further argues that both the one and otherness transpire in the constitution of three different representations of the many, which are the ideal numbers, the intellect that thinks the plurality of the noetic objects, and matter. Otherness, then, inevitably appears as dual and ambiguous, as both the rationally conceivable principle of negativity and also as pure indefiniteness, in which respect it is similar to matter.
第一章考察普罗提诺思想中“一”与“多”的关系,这是他思想的基础。它建立了一套关于“一”的公理命题体系,例如存在着一种整体的原则,这种原则也是一种超越存在的存在原则;生产行为在本体论上先于被生产的东西并且比被生产的东西更完美;一切完美的事物都是必然的产物。它进一步论证说,“一”和“他”都是在“多”的三种不同表象的构成中产生的,这三种表象分别是理想数、思考精神客体的多元性的智力和物质。因此,他性不可避免地表现为两重性和模糊性,既表现为理性可以想象的否定原则,又表现为纯粹的不确定性,在这一点上,他性与物质相似。
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引用次数: 0
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Neoplatonism in Late Antiquity
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