ネオプラトニズム
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ネオプラトニズム (Neoplatonism) は、紀元3世紀ごろに生まれた哲学思想で、ルネサンス 期にイタリア でも再び盛んになった。
新プラトン 主義と訳されることも多いが、原語の"neo-"が意味するニュアンスが消えてしまうため、ネオプラトニズムと呼ぶことが望ましい。なお、ネオプラトニズムという言葉は、近代になってプラトン 自身の思想と区別して捉えられるようになって生まれたもので、古代やルネサンス の時代にはネオプラトニズムという言い方はない。プラトン のオリジナル な思想が再発見されるのは、近代文献学の発展の後のことである。
目次
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* 1 古代
* 2 ルネサンス 期
* 3 関連項目
* 4 外部リンク
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古代
ネオプラトニズムの創始者はプロティノスとされる。プロティノスの思想はプラトン 哲学を出発点としており、プラトン の正しい解釈として考えられたものであるが、実際に構築された哲学体系はプラトン のオリジナル のものとはかけ離れたものとなっている。
プロティノスの時代には、ギリシア 起源の思想に、当時の政治体制 が一体化したオリエント からの思想が流入して、グノーシス 主義という複雑怪異な思弁が流行していたが、ネオプラトニズムもそうした当時の思想動向から大きな影響を受けている。
また、逆にネオプラトニズムも神秘主義 思想へ大きな影響を与えた。
ネオプラトニズムの思想の大きな特徴は、一者からの流出の観念である。
「一者」の思想は容易に「一神教 」と結びつき、ネオプラトニズムの思想は中世ヨーロッパ のキリスト教 思弁哲学の基盤のひとつとなった。
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ルネサンス 期
ルネサンス 期においても、プラトン の思想とネオプラトニズムは区別されていなかった。
15世紀のフィレンツェ でメディチ家 を中心にプラトン 研究が盛んになり、プラトン やプロティノスの著書がラテン語 に翻訳された。
美に対するプラトン 的な愛（プラトニック ・ラブ）によって人間は神の領域に近づくことができると考えられた。
ネオプラトニズムの思想はルネサンス の文芸・美術にも大きな影響を与えた。
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関連項目
* プラトン ・アカデミー
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外部リンク
* 新プラトン 主義協会
* The International Society for Neoplatonic Studies
Neoplatonism
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Platonism
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Neoplatonism (also Neo-Platonism) is the modern term for a school of philosophy that took shape in the 3rd century AD, based on the teachings of Plato and earlier Platonists. Neoplatonists considered themselves simply "Platonists", and the modern distinction is due to the perception that their philosophy contained enough unique interpretations of Plato to make it substantively different from what Plato wrote and believed.
Neoplatonism took definitive shape with the philosopher Plotinus, who claimed to have received his teachings from Ammonius Saccas, a dock worker and philosopher in Alexandria. Plotinus was also influenced by Alexander of Aphrodisias and Numenius. Plotinus's student Porphyry assembled his teachings into the six Enneads.
Subsequent Neoplatonic philosophers included Hypatia of Alexandria, Iamblichus, Proclus, Hierocles of Alexandria, Simplicius of Cilicia, and Damascius, who wrote On First Principles. Born in Damascus , he was the last teacher of Neoplatonism at Athens. Neoplatonism strongly influenced Christian thinkers (such as Augustine, Boethius, Pseudo-Dionysius, John Scotus Eriugena, and Bonaventura). Neoplatonism was also present in medieval Islamic and Jewish thinkers such as al-Farabi and Maimonides, and experienced a revival in the Renaissance with the acquisition and translation of Greek and Arabic Neoplatonic texts.
Contents
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* 1 Platonism and Neoplatonism
* 2 Teachings
* 3 Early Christian and Medieval Neoplatonism
* 4 Renaissance Neoplatonism
* 5 Modern Neoplatonism
* 6 Commentary on Parmenides
* 7 See also
* 8 Publications
* 9 External links
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Platonism and Neoplatonism
The concept of the monad was not as clearly defined in Plato's Timaeus as it later was by Plotinus' Enneads. The afterlife of a philosopher as defined by Socrates in Phaedo is also different then the afterlife of the person or soul in the Enneads. The soul returns to the source monad or one in Plotinus. Where as in Phaedo there are different afterlifes one could be re-incarnated, one could receive punishment, one could go to hades to be with the heroes of old (Socrates' ideal afterlife for philosophers).
Plotinus stresses that being and the existence that is now, is completely the will of the monad or one. How the monad or one manifest now, ontologically is to be contemplated as a means to reattach to one or monad (see ON THE HEAVENLY SYSTEM).
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Teachings
Neoplatonism is a form of idealistic monism also called theistic monism and combines elements of Polytheism (see Monistic-polytheism). Plotinus taught the existence of an ineffable and transcendent One, from which emanated the rest of the universe as a sequence of lesser beings. Later Neoplatonic philosophers, especially Iamblichus, added hundreds of intermediate gods, angels and demons, and other beings as emanations between the One and humanity.
Neoplatonists believed human perfection and happiness were attainable in this world, without awaiting an afterlife. Perfection and happiness― seen as synonymous― could be achieved through philosophical contemplation.
They did not believe in an independent existence of evil. They compared it to darkness, which does not exist in itself, but only as the absence of light. So too, evil is simply the absence of good. Things are good insofar as they exist. They are evil only insofar as they are imperfect, lacking some good that they should have. It is also a cornerstone of Neoplatonism to teach that all people return to the Source . The Source , Absolute or One, is what all things spring from and as a superconsciousness is where all things return. It can be said that all consciousness is wiped clean and returned to a blank slate when returning to the source .
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Early Christian and Medieval Neoplatonism
Ideas of Neoplatonism such as evil as the privation of good influenced Christian theologian Augustine of Hippo, upon learning about it, to abandon dualistic Manichaeism and convert to Christianity. When, three or four years after his 387 baptism, he wrote his treatise On True Religion, he was still thinking of Christianity in Neoplatonic terms. However, after he was ordained priest and bishop and had acquired greater familiarity with Scripture, he noted contradictions between Neoplatonism and Christianity.
Nevertheless, many Christians were influenced by Neoplatonism. They identified the One as God. The most important and influential of them was the fifth century author known as Pseudo-Dionysius the Areopagite. His works were significant for both Eastern Orthodox and Western branches of Christiantiy. John Scotus's ninth century Latin translation of the writing of pseudo-Dionysius was widely studied during the Middle Ages. Neoplatonism also had links with the belief systems known as Gnosticism. Plotinus, however, rebuked Gnosticism in the ninth tractate of the second Enneads: "Against Those That Affirm The Creator of The Kosmos and The Kosmos Itself to Be Evil" (generally quoted as "Against The Gnostics"). Being grounded in platonic thought, the Neoplatonists would have rejected the gnostic vilification of Plato's demiurge, the creator of the material world or cosmos discussed in Timaeus. Neoplatonism was referred to as orthodox Platonic philosophy by such scholars as Professor John D Turner. This due to Plotinus working to clarify some of the interpretations of Plato through Plotinus' Enneads.
In the Middle Ages, Neoplatonist ideas influenced the thinking of Jewish Kabbalists, such as Isaac the Blind. However, the Kabbalists modified Neoplatonism according to their own monotheistic belief. A famous Jewish Neoplatonic philosopher from the early Middle Ages was Solomon ibn Gabirol. During this period, Neoplatonist ideas also influenced Islamic and Sufi thinkers such as al Farabi and through him Avicenna.
Neoplatonism survived in the Eastern Christian Church as an independent tradition and was reintroduced to the west by Plethon.
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Renaissance Neoplatonism
In western Europe , Neoplatonism was revived in the Italian Renaissance by figures such as Marsilio Ficino, the Medici and Sandro Botticelli. Thomas Taylor , "The English Platonist", wrote extensively on Platonism and translated almost the entire Platonic and Plotinian corpora into English.
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Modern Neoplatonism
In the essay "Inner and Outer Realities: Jean Gebser in a Cultural/Historical Perspective", Integral philosopher Allan Combs claims that ten modern thinkers can be called Neo-Platonists: Goethe, Schiller, Schelling, Hegel, Coleridge, Emerson, Rudolf Steiner, Carl Jung, Jean Gebser and the modern theorist Brian Goodwin. He sees these thinkers as participating in a tradition that can be distinguished from the empiricist, rationalist, dualist and materialist Western philosophical traditions[1].
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Commentary on Parmenides
As Plotinus claimed that, since the academy and Plato taught via dialectical interaction between student and teacher, his works were the writing down of a long oral tradition. This remark has been given renewed attention due to some scholars calling into question The Anonymous Commentary on Plato's 'Parmenides' as being authored after Plotinus by his student Porphyry. It has recently been presented that the text is pre-Plotinian and pre-Porphyryian in origin by Kevin Corrigan of the University of Saskatchewan and this conclusion is supported by Professor John D Turner. This text contains a great many ideas that have been attributed to Plotinus and his students exclusively. If the text was pre Plotinus then much of what is considered Neoplatonic would indeed be pre Plotinus.
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See also
* Ammonius Saccas
* Alexander of Aphrodisias
* Plotinus
* Porphyry
* Numenius of Apamea
* Proclus
* Iamblichus
* Neoplatonism and Gnosticism
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Publications
* Ruelle, an edition of On First Principles, (Paris, 1889)
* Whittaker, The Neo-Platonists, (Cambridge, 1901)
* Cambridge Companion to Plotinus. Ed. L.P. Gerson (Cambridge: Cambridge University Press, 1996)
* Neoplatonic Philosophy. Introductory Readings. Trans. and ed. by John Dillon and Lloyd P. Gerson, (Indianapolis: Hackett Publishing Co., 2004)
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External links
* International Society for Neoplatonic Studies
* Internet Encyclopedia of Philosophy entry on Neoplatonism
* The Neoplatonic Church
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Categories: Neoplatonism | Anti-Gnosticism
アーニョロ・ブロンズ ィーノ
http://ja.wikipedia.org/wiki/%E7%94%BB%E5%83%8F:Angelo_Bronzino_001.jpg
出典: フリー 百科事典 『ウィキペディア （Wikipedia ）』
移動: ナビゲーション, 検索
拡大
本を持つ若者の肖像 1530－40頃 メトロポリタン美術館
拡大
本を持つ若者の肖像 1530－40頃 メトロポリタン美術館
アーニョロ・ブロンズ ィーノ（Agnolo Bronzino, 1503年11月17日 - 1572年11月23日 ）は、マニエリス ム期のイタリア フィレンツェ の画家。本名はアーニョロ・ディ・コジモ・ディ・マリアーノ・トーリ（Agnolo di Cosimo）。ブロンズ ィーノは「青銅」の意味。
ポントルモに師事。メディチ家 のトスカーナ 公コジモ1世の宮廷画家として活躍する。「愛のアレゴリー 」に代表される画風は、極めて知的・技巧的で洗練された美しさに満ちている。また、肖像画にも多数の優れた作品を残している。
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代表作
* 愛のアレゴリー （ロンドン 、ナショナル ギャラリー ）
* エレオノーラ・ディ・トレドと子息ジョヴァンニの肖像（フィレンツェ 、ウフィツィ美術館 ）
* バルト ロメオ ・パンチアティキの肖像（フィレンツェ 、ウフィツィ美術館 ）
ウィキメディア ・コモンズ に、アーニョロ・ブロンズ ィーノに関連するカテゴリ があります。
カテゴリ : イタリア の画家 | 16世紀の美術家 | 1503年生 | 1572年没
