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3078Re: [neoplatonism] Re: Cornford's Pythagoreanism

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  • dgallagher@aol.com
    Mar 2, 2010
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      In a message dated 3/2/2010 2:23:37 P.M. Eastern Standard Time,
      vaeringjar@... writes:

      > Provocative topic and hoping lively discussion ensues. I'm not a
      > philosopher by profession, so not remotely well read in the general
      > either secondary and original sources, as most of you are here. My
      > is more focused on understanding myself, what constitutes "its"
      > and the world. In that life-long, 70-year, process, Plotinus has come to
      > make the most sense to me in terms of offering a universally coherent
      > explanation; in this context especially noting I.8. From the quote, I
      > Cornford understood the core problem. It remains so for me. Plotinus
      provides a
      > significant measure of solace, although inescapably requiring a deep
      > reverence for thauma.
      > Was it Proclus who referred to the dyad as "the door"? If so, I'd
      > appreciate a pointer to the source citation.
      > Thanks in advance for any light you all might shed.
      > With eager interest,
      > David Gallagher
      > Trumansburg, NY

      Personally I can't say about Proclus' calling the "Dyad" a door - I would
      have to research that. Certainly the Pythagoreans liked to use imagery like
      that, but that one specifically I don't recall encountering. If he did, he
      might have gotten it from some Pythagorean source. Sounds like the sort of
      thing that might be found in the intro to his commentary on Euclid or in
      the vastness of the Timaeus commentary..P
      Precisely what I requested; a pointer. Will pursue. Many thanks.

      As to your other point, I do think Neoplatonism appeals more and more to
      me as I grow older. Not sure why, and I wish for my own sake I had been more
      involved at a younger age, such as when I was still in graduate school.
      Ditto here, although ancient history was not one of my doctoral fields
      (American & British). Back then I was taken with de Chardin for "casual"
      reading. But, seems to me, "Christian" ideas/writers are deeply rooted in the
      Greeks, consciously or not. Didn't recognize that at the time.

      Across cultures, wisdom is generally perceived as a state or quality that
      accrues with age and life experience. Perhaps the "appeal" is something
      that grows within one in a natural infolding process as more and more
      experience is accumulated to reflect upon? I feel periods of personal suffering
      contain potentials in that regard; preparing the person (ego?) for growth,
      with no guarantee of actualization. Enneads VI.2.20 offers an interesting

      David Gallagher

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