Themes In Neoplatonic And Aristotelian Logic
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Themes in Neoplatonic and Aristotelian Logic
Were the most serious philosophers of the millennium 200 A.D. to 1200 A.D. just confused mystics? This book shows otherwise. John Martin rehabilitates Neoplatonism, founded by Plotinus and brought into Christianity by St. Augustine. The Neoplatonists devise ranking predicates like good, excellent, perfect to divide the Chain of Being, and use the predicate intensifier hyper so that it becomes a valid logical argument to reason from God is not (merely) good to God is hyper-good. In this way the relational facts underlying reality find expression in Aristotle's subject-predicate statements, and the Platonic tradition proves able to subsume Aristotle's logic while at the same time rejecting his metaphysics. In the Middle Ages when Aristotle's larger philosophy was recovered and joined again to the Neoplatonic tradition which was never lost, Neoplatonic logic lived along side Aristotle's metaphysics in a sometime confusing and unsettled way. Showing Neoplatonism to be significantly richer in its logical and philosophical ideas than it is usually given credit for, this book will be of interest not just to historians of logic, but to philosophers, logicians, linguists, and theologians.
Neoplatonism și creștinism: negație și transcendență
„Nu este nici cuvânt al ei, nici nume, nici cunoștință. Nu este nici întuneric, nici lumină, nici eroare, nici adevăr. Nu este defel nici postulare (thesis) a ei, nici îndepărtare (aphairesis). Ci, făcând postulările și îndepărtările a celor de după ea, nici nu o postulăm, nici nu o îndepărtăm, de vreme ce cauza deplină și una a tuturor este hyper toată postularea; și hyper toată îndepărtarea, ca cea care este preeminența (hyperoche) liberă de toate și dincolo de (epekeina) toate.” (Dionisie Areopagitul, Despre teologia mistică, V).
Negation and Knowledge of God: Neoplatonism and Christianity
It is not soul, not intellect, not imagination, opinion, reason and not understanding, not logos, not intellection, not spoken, not thought, not number, not order, not greatness, not smallness, not equality, not inequality, not likeness, not unlikeness, not having stood, not moved, not at rest, not powerful, not intepowerful, not light, not living, not life, not eternity, not time, not intellectual contact with it, not knowledge, not truth, not kingship, not wisdom, not one, not unity, not divinity, not goodness, not spirit , not sonhood, not fatherhood, ..., not something among what is not, not something among what is, not known as it is by beings, not a knower of beings as they are. There is neither logos, name, or knowledge of it. It is neither dark nor light, not error, and not truth. There is universally neither postulation nor abstraction of it. While there are produced postulations and abstractions of those after it, we neither postulate nor abstract it. Since beyond all postulation is the all-complete and single Cause of all; beyond all abstraction: the preeminence of that absolutely free of all and beyond the whole. (Dionysius the Areopagite, De mystica theologia V).