Neoplatonism and Gnosticism
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Neoplatonism and Gnosticism is a subject in the history of philosophy and a contemporary research project. The ancient philosopher Plotinus criticized the Gnostics of his day in his famous work the Enneads. Subsequent scholars have been interested in discovering which particular aspects of gnosticism owe themselves to Platonic philosophy and Hellenic culture, and what in the gnostic sectarians was uniquely exclusive to Gnosticism. For an origin of the term Gnostic see Plato's tetralogy work named Politikos, or The Statesman.
The first international conference
The subject served as the basis of the First International Conference on Neoplatonism and Gnosticism at the University of Oklahoma in 1984. This movement and conference have been addressed exclusively by a collaborative book named Neoplatonism and Gnosticism. This conference and book consisted of subjects that explore the relationship between Neoplatonism and Gnosticism by some of the most noted experts in the field of philosophy.The book's intent was to document the creation of a conference in the academic world exploring the relationship between late and middle Platonic philosophy and Gnosticism. The book marked a turning point in the discussion on the subject of Neoplatonism because it takes into account the understanding of the gnostics of Plotinus' day in light of the discovery of the Nag Hammadi library. Further discussions of the topics covered in the book have lead to the formation of a new committee of scholars to once again translate Plotinus' Enneads. Both Richard Wallis and A.H. Armstrong, the major editors of the work, have died since the completion of the book and conference.
This conference was held to cover some of the controversies surrounding these issues and other aspects of the two groups. The objective of the event (and the book that documents the event) was to clarify the relationship between Neoplatonism / Neoplatonists and the sectarian groups of the day, the Gnostics. The book republishes the works of a wide spectrum of scholars in the field of philosophy. The book's content consists of respective presentations that the experts delivered at the first International Conference. One purpose was to clarify the meaning of the words and phrases repeated in other religions and belief systems of the Mediterranean region during Plotinus' time. Another was to try to clarify the extent to which Plotinus' work followed directly from Plato, and how much influence Plotinus had on the religions of his time and vice versa. The conference and the book documenting it is considered a key avenue for dialogue among the different scholars in the history of philosophy.
Topics from the conference
- "Theourgia Demiourgia: A Controversial issue in Hellenistic Thought and Religion" John P. Anton
- :In this text John Anton addresses the departure of Neoplatonism from pure philosophy into the realm of "magic" or "theurgy". Anton addressed the integration of the traditions of magic and their mysterious religions' origins into philosophy. John Anton follows that this change was brought about via Proclus and most importantly Iamblichus. This dialogue has also continued into more current works of philosophy by Gregory Shaw and his history of Iamblichus. (Theurgy and the Soul: The Neoplatonism of Iamblichus by Gregory Shaw.)
Outcomes of the conference
One of the purposes of the conference and the book was to open and start dialogue on the subjects so named.Another was to separate and clarify the events and persons involved in the origin of the term "Gnostic". From the dialogue, it appears that the word had an origin in the Platonic and Hellenistic tradition long before the group calling themselves "Gnostics" -- or the group covered under the modern term "Gnosticism" -- ever appeared. It would seem that this occurrence of the misuse of the word "gnostic" today leads people to confusion. People seeking a higher truth through knowledge (rather academic or spiritual since Plato represents both) could be easily confused into thinking they were "gnostics" rather then "philosophers". This tradition of sectarians taking Greek terms and so misnaming themselves or misusing the terms seems to have continued with not only the platonic philosopher's traditions but also the Greek and Egyptian Hermetic ones. This occurrence of lexical shifting has also been spoken of in Islam as well. As noted by Arkon Daraul in Secret Societies and The Milita of Heaven, by James Wasserman. [link]
The conduct and measures taken by the students of Plato and the academies of the philosophers are also those that appear to have been followed by the orthodox christian church, and then later by the Hebrew religious traditions, as well as those established by the academic world in general. The tradition of maintaining succession from the originator of the tradition is one key component. Maintaining the original tenets of the tradition was paramount, although variation was tolerated to greater or less degree as long as the core tenets (see Dogma) remained. These are just a few of the steps taken to establish the legitimate status of any group professing to be Platonic or philosophers.
The Neoplatonic movement (though Plotinus would have simply referred to himself as a philosopher of Plato) seems to be motivated by the desire of Plotinus to revive the pagan philosophical tradition. Plotinus was not claiming to innovate with the Enneads, but to clarify aspects of the works of Plato that he considered misrepresented or misunderstood. Plotinus referred to tradition as a way to validate and understand correctly Plato's exact intentions. Because the teachings of Plato were for members of the academy rather than the general public, it was easy for outsiders to misunderstand Plato's intentions. However, Plotinus attempted to clarify how the philosophers of the academy had not arrived at the erroneous conclusions of the targets of his criticism.
New Conferences
Professor [John D. Turner] of the University of Nebraska has recently lead additional conferences covering topics and materials relating to Neoplatonism and Gnosticism. Presentations from seminars that took place between 1993 and 1998 are published in the book [Gnosticism and Later Platonism: Themes, Figures, and Texts Symposium Series (Society of Biblical Literature)]. These works covered topics such as the following:
- The controversy over the ["Anonymous Commentary on Plato's Parmenides"]. Kevin Corrigan University of Saskatchewan argues for a pre-Plotinian and pre-Porphyryian origin for the text.
- A comparison of ideas between the Sethian gnostic text Marsanes and Iamblichus (John F. Finamore, University of Iowa)
- An analysis of matter (as either a first principle, or as derived from a prior) in Valentinian gnosticism, Middle Platonism and Neoplatonism (Einer Thomassen, University of Bergen)
- Apophasis and apophatic theology in gnosticism and neoplatonism (John Peter Kenney, St. Michael's College, Vermont)
John D Turner makes reference in his works of this list of Neoplatonic philosophers who were critical of Gnosticism.
Professor John D Turner also states that the Allogenes group text was sethian gnostic and that the Neoplatonic circle of Plotinus knew this text and that this was what effected Plotinus to not only be critical of the gnostics but to also refine his own understanding of Plato's works such as Timaeus.
See also
External links
- [International Society of Neoplatonic Studies]
- [ANCIENT PHILOSOPHY SOCIETY]
- State University of New York [SUNY]
- [University Press of the South]
- [Universite Laval]
- [Society of Biblical Literature]
References
- Wallis, Richard T. (1992). Neoplatonism and Gnosticism for the International Society for Neoplatonic Studies, New York Press. ISBN 0-7914-1337-3 - ISBN 0-7914-1338-1.
- [: The Platonizing Sethian texts from Nag Hammadi in their Relation to Later Platonic Literature],John D Turner, ISBN 0-7914-1338-1.
- Turner, John D., and Ruth Majercik, eds. Gnosticism and Later Platonism: Themes, Figures, and Texts. Atlanta: Society of Biblical Literature, 2000.
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