In Plato’s Laws is the earliest surviving fully developed cosmological argument. His influence on the philosophy of religion is wide ranging and this book examines both that and the influence of religion on Plato. Central to Plato’s thought is the theory of forms, which holds that there exists a realm of forms, perfect ideals of which things in this world are but imperfect copies. In this book, originally published in 1959, Feibleman finds two diverse strands in Plato’s philosophy: an idealism centered upon the Forms denying full ontological status to the realm of becoming, and a moderate realism granting actuality equal reality with Forms. For each strand Plato developed a conception of religion: a supernatural one derived from Orphism, and a naturalistic religion revering the traditional Olympian deities.
Platonism has played a central role in Christianity and is essential to a deep understanding of the Christian theological tradition. At times, Platonism has constituted an essential philosophical and theological resource, furnishing Christianity with an intellectual framework that has played a key role in its early development, and in subsequent periods of renewal. Alternatively, it has been considered a compromising influence, conflicting with the faith's revelatory foundations and distorting its inherent message. In both cases the fundamental importance of Platonism, as a force which Christianity defined itself by and against, is clear. Written by an international team of scholars, this landmark volume examines the history of Christian Platonism from antiquity to the present day, covers key concepts, and engages issues such as the environment, natural science and materialism.
This collection provides the first in-depth introduction to the theory of the religious imagination put forward by renowned philosopher Douglas Hedley, from his earliest essays to his principal writings. Featuring Hedley's inaugural lecture delivered at Cambridge University in 2018, the book sheds light on his robust concept of religious imagination as the chief power of the soul's knowledge of the Divine and reveals its importance in contemporary metaphysics, ethics and politics. Chapters trace the development of the religious imagination in Christian Platonism from Late Antiquity to British Romanticism, drawing on Origen, Henry More and Samuel Taylor Coleridge, before providing a survey of alternative contemporary versions of the concept as outlined by Karl Rahner, René Girard and William P. Alston, as well as within Indian philosophy. By bringing Christian Platonist thought into dialogue with contemporary philosophy and theology, the volume systematically reveals the relevance of Hedley's work to current debates in religious epistemology and metaphysics. It offers a comprehensive appraisal of the historical contribution of imagination to religious understanding and, as such, will be of great interest to philosophers, theologians and historians alike.
In this book, a group of renowned international scholars seek to discern the ways in which Simone Weil was indebted to Plato, and how her provocative readings of his work offer challenges to contemporary philosophy, theology, and spirituality. This is the first book in twenty years to systematically investigate Weil's Christian Platonism. The opening essays explore what actually constitutes Weil's Platonism. Louis Dupre addresses the Platonic and Gnostic elements of her thought with respect to her negative theology, and the Christian Platonism of her positive theology as found in her reflections on beauty and the Good. degree to which her teacher Alain influenced her Platonism. Michael Ross contends that Weil's interest in Plato is in ethical Platonism. Essays by Robert Chenavier and by Patrick Patterson and Lawrence Schmidt consider the importance of matter and materialism in Weil's Platonism and argue that it is key to understanding her political thought. A middle group of essays addresses more classically metaphysical themes in Weil's thought. Vance G. Morgan examines her use of Greek mathematics. Florence de Lussy analyzes Weil's distinctive, mystical Platonic reflections on Being in the last notebooks from Marseilles. Emmauel Gabellieri discusses Weil's metaxology, that is, the mediation and relatedness of Being, shown in her speculative thought. set of essays considers Weil's relevance for contemporary spirituality and moral theology. Cyril O'Regan examines her thinking on violence and evil. Eric Springsted looks at the conceptual links that exist between Weil and Augustine. Finally, David Tracy contends that Weil is the foremost predecessor of recent attempts to reunite the mystical and prophetic. Drawing together some of the top Weil scholars in the world, this collection offers important new insights into her thought, and will be appreciated by philosophers and theologians.
Eighteenth-Century Dissent and Cambridge Platonism identifies an ethically and politically engaged philosophy of religion in eighteenth century Rational Dissent, particularly in the work of Richard Price (1723-1791), and in the radical thought of Mary Wollstonecraft. It traces their ethico-political account of reason, natural theology and human freedom back to seventeenth century Cambridge Platonism and thereby shows how popular histories of the philosophy of religion in modernity have been over-determined both by analytic philosophy of religion and by its critics. The eighteenth century has typically been portrayed as an age of reason, defined as a project of rationalism, liberalism and increasing secularisation, leading inevitably to nihilism and the collapse of modernity. Within this narrative, the Rational Dissenters have been accused of being the culmination of eighteenth-century rationalism in Britain, epitomising the philosophy of modernity. This book challenges this reading of history by highlighting the importance of teleology, deiformity, the immutability of goodness and the divinity of reason within the tradition of Rational Dissent, and it demonstrates that the philosophy and ethics of both Price and Wollstonecraft are profoundly theological. Price’s philosophy of political liberty, and Wollstonecraft’s feminism, both grounded in a Platonic conception of freedom, are perfectionist and radical rather than liberal. This has important implications for understanding the political nature of eighteenth-century philosophical theology: these thinkers represent not so much a shaking off of religion by secular rationality but a challenge to religious and political hegemony. By distinguishing Price and Wollstonecraft from other forms of rationalism including deism and Socinianism, this book takes issue with the popular division of eighteenth-century philosophy into rationalistic and empirical strands and, through considering the legacy of Cambridge Platonism, draws attention to an alternative philosophy of religion that lies between both empiricism and discursive inference.
A Platonic Philosophy of Religion challenges traditional views of Plato's religious thought, arguing that these overstate the case for the veneration of Being as opposed to Becoming. Daniel A. Dombrowski explores how process or neoclassical perspectives on Plato's view of God have been mostly neglected, impoverishing both our view of Plato and our view of what can be said in contemporary philosophy of religion on a Platonic basis. Looking at the largely ignored later dialogues, Dombrowski finds a dynamic theism in Plato and presents a new and very different Platonic philosophy of religion. The work's interpretive framework derives from the application of process philosophy and discusses the continuation of Plato's thought in the works of Hartshorne and Whitehead.
In the second and third centuries A.D. Alexandria was the meeting-point of three distinct cultural streams, namely the Jewish-Alexandrine philosophy, Platonism, and Gnosticism, all of which had an influence on Alexandrine orthodox Christianity. Starting from the assumption that the thought of a Christian Father like Clement of Alexandria cannot be fully understood without taking this influence into account, the author examines in detail Clement's close dependence on the Jewish-Alexandrine philosophy, Middle Platonism, Neoplatonism, and Gnosticism in such matters as his attitude towards Greek philosophy, ethics, his views on 'pistis' and 'gnosis', cosmology and theology. Particular attention has been paid to the Gnostic texts from Nag-Hammadi so far published.
Could it be that we have lost touch with some basic human realities in our day of high-tech efficiency, frenetic competition, and ceaseless consumption? Have we turned from the moral, the spiritual, and even the physical realities that make our lives meaningful? These are metaphysical questions -questions about the nature of reality- but they are not abstract questions. These are very down to earth questions that concern power and the collective frameworks of belief and action governing our daily lives. This book is an introduction to the history, theory, and application of Christian metaphysics. Yet this book is not just an introduction, it is also a passionately argued call for a profound change in the contemporary Christian mind. Paul Tyson argues that as Western culture's Christian Platonist understanding of reality was replaced by modern pragmatic realism, we turned not just from one outlook on reality to another, but away from reality itself. This book seeks to show that if we can recover this ancient Christian outlook on reality, reframed for our day, then we will be able to recover a way of life that is in harmony with human and divine truth.
A book on the religious, mystic origins and substance of philosophy. This is a critical survey of ancient and modern sources and of scholarly works dealing with Orpheus and everything related to this major figure of ancient Greek myth, religion and philosophy. Here poetic madness meets religious initiation and Platonic philosophy. This book contains fascinating insights into the usually downplaid relations between Egyptian initiation, Greek mysteries and Plato's philosophy and followers, right into Hellenistic Neoplatonic and Hermetic developments.
