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Fwd: Panels for the 2013 ISNS Conference in Cardiff

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  • Marilynn Lawrence
    I m not sure that the list accepts attachments so I pasted the panel descriptions below. ... Panels Crystal Addey (addeycj@cardiff.ac.uk) and DeepaMajumdar
    Message 1 of 5 , Feb 1, 2013
    • 0 Attachment
      I'm not sure that the list accepts attachments so I pasted the panel descriptions below.

      Begin forwarded message:

      > From: "Finamore, John F" <john-finamore@...>
      > Date: February 1, 2013 11:07:45 AM EST
      > To: "Finamore, John F" <john-finamore@...>
      > Subject: Panels for the 2013 ISNS Conference in Cardiff
      >
      > Dear ISNS Colleagues,
      >
      > We are attaching the list of panels for the 2013 ISNS conference to be held in Cardiff, Great Britain, hosted by the Cardiff University Centre for Late Antique Religion and Culture at the Conference Centre of St. Michael's College, Llandaff on June 12-15. We are pleased to be able to offer panels on so many diverse and important topics.
      >
      > If you wish to submit an abstract for any of the panels, please select the panel that is most appropriate for your abstract and send the abstract (no more than one single-spaced page) directly to the organizer(s) of that panel. In your abstract, the first paragraph should clearly express the thesis that you are presenting. If you have questions about whether your abstract is appropriate for a specific panel (or panels), please write directly to the organizer(s) and ask. All abstracts are due to the panel organizers by February 25.
      >
      > If you have a topic that does not fit into any of the panels proposed for the conference, we may still be able to place you into an alternate session. Please send your abstract (again, no more than a single page) to the four conference organizers (again, by February 25).
      >
      > We hope to see many of you in Cardiff in June.
      >
      > Josef Lössl, Cardiff University (LosslJ@...)
      > Nicholas Baker-Brian, Cardiff University (Baker-BrianNJ1@...)
      > Crystal Addey (AddeyCJ@...)
      > John Finamore, University of Iowa (john-finamore@...)
      > Michael Wagner, University of San Diego (mwagner@...)
      >
      >
      >

      Panels

      Crystal Addey (addeycj@...) and DeepaMajumdar (dmajumda@...), "The Afterlife, Reincarnation and Return to the Divine in Neoplatonism"
      This panel welcomes papers on Neoplatonic eschatology, on views of the afterlife, as well as on related topics including (but not limited to) the themes of reward and punishment, judgement and purification, and the role of eschatology in the Orphic Gold Tablets and in Neoplatonic uses of Orphic material. We welcome papers on the nature, purpose and place of the doctrine of reincarnation, or rebirth, the transmigration of souls (especially the vexed question of whether human souls transmigrate into animal bodies), the difference between reincarnation and return (to the First Principle), and the relationship between reincarnation, self-knowledge, embodiment, becoming, and time. We also welcome papers on the nature of the respites (temporal and otherwise) from reincarnation, through death, forelife and afterlife, through the particular soul’s expiatory return to the World Soul, and through a rapturous awakening from the state of embodiment. The role played by reincarnation in bridging the immanent self to the transcendent self is another welcome topic. Yet another significant theme might be the possible relationship between the soul’s eschatological and spiritual journey(s). What is the relationship between reincarnation, and the central goal of Neoplatonic philosophy – namely, assimilation to the divine or becoming like a god? What justifies the final exit from the otherwise endless temporal cycles of reincarnation? We particularly welcome papers which consider the possible implications of Neoplatonic views of the afterlife and reincarnation for metaphysics, psychology, ethics and ritual praxis, such as theurgy.

      Vishwa Adluri (vadluri@...), "Neoplatonismand Indian Thought"
      Papers are invited on any aspect of the relationship of Neoplatonic thought to Indian philosophy. We are especially interested in papers on purification, Platonic and Neoplatonic soteriology, the soul’s journey, the indefinite dyad, androgyny, and polytheism. Contributions will also be accepted on aspects of Indo-European religion, especially linguistic studies of the IE roots for “being.”

      Florin Calian (calian_george-florin@...) andAlexandru Pelin (alexpelin@...), "Proclus and Damascius on Plato's Parmenides"
      Plato’s Parmenides was a constant challenge for the Neoplatonists, in their endeavor to expand their doctrines, but also to criticize their predecessors within the Neoplatonic School. This panel is dedicated to the differences and similarities in Proclus’ and Damascius’ readings of Plato’s Parmenides, as paradigmatic for late Neoplatonic philosophy. Another aspect to be considered is how much of their enterprise was a dogmatic one and tributary to a Neoplatonic agenda, and the degree of innovation that their interpretation exemplified. Papers that deal with comparisons between Proclus and Damascius, separated features of their reading of Plato’s Parmenides, or traces of a critical attitude towards the Neoplatonic program in the writings of these two authors are welcome.

      Edrisi Fernandes (edrisi@...) and Oscar FedericoBauchwitz (neoplatonismo@...), "Modern and Contemporary Receptions of Neoplatonism"
      The SIAEN panel centers on the modern and contemporary reception of Neoplatonism. Submitted contributions are expected to highlight direct or indirect repercussions of key concepts of Neoplatonism present in post-medieval or contemporary authors of any national backgrounds, who have expressed themselves not only in philosophy, but also in literature and in other forms of art, in environmental studies and in science, in ways that can be considered relevant to contemporary thought and life. Authors are advised to indicate possible or putative influences received from the Hellenistic or Medieval tradition; discussions between advocates of classical ontology, process philosophy and meontology are encouraged. Communications should be orally presented in Portuguese, Spanish or English; texts can be submitted in those languages and also in Galician, Catalan, French or Italian.
      O painel da SIAEN tem como objetivo congregarpesquisadores em torno da recepção moderna econtemporânea do neoplatonismo. São esperadascontribuições que destaquem repercussões diretas ouindiretas de conceitos-chave do neoplatonismo, presentesem autores pós-medievais ou contemporaneos de qualquerbackground nacional, e que tenham se manifestado nãoapenas na filosofia, mas também na literatura e em outrasformas de arte, em estudos ambientais e na ciência, namedida em que possam ser considerados relevantes para opensamento e para a vida contemporâneos. Recomenda-seaos autores indicar as correntes de possíveis e supostasinfluências recebidas da tradição helenística ou medieval;discussões entre defensores da ontologia clássica, filosofiado processo e meontologia serão estimuladas. Ascomunicações devem ser oralmente apresentadas emportuguês, espanhol ou inglês; os textos podem ser escritosnessas línguas e também em galego, catalão, francês ouitaliano.

      Liana De Girolami Cheney (lianacheney@...) and John Hendrix (jhendrix@...), "Neoplatonism and the Arts"
      This session aims to show the cultural influence of Neoplatonic ideas - of beauty, hypostases of being, and workings of phantasia and nous, for example, as they are represented in the visual arts-architecture, painting and sculpture and drawing. The presences of Neoplatonic structures in the arts reveal emblematic, theological and social traditions.

      Jean-Michel Charrue (jmcharrue@...), "Neoplatonism, Freedom, Providence, and Fate"
      This panel continues the previous ones which began in 2007. The original intention was to explore the theme ofprovidence and connection with freedom in order to uncover a framework for the concepts post-PlotinianNeoplatonism; other aspects, or other authors worth studying, once more.
      Contributions on all aspects of Neoplatonism are welcome including the most important Platonic texts, the Timaeus, and the Laws, as well as the writings of Aristotle, theStoïcs, and the late commentators, such as Simplicius, so too Hermeticism, Gnosticism, the Platonism of the Church Fathers, and later or contemporary Neoplatonism, the theme of Providence in connection with freedom. Thus, possible topics include Platonic theology of divine providence, treatment of human freedom in any form of Platonism, studies on fatalism and determinism, and the role of daimons, in philosophy or religion.

      John Dillon (jmdillon@...) and Andrei Timotin(timotin@...), "Neoplatonic Theories of Prayer"
      Philosophy for the later Platonists is also a religious way of life, and an important aspect of their daily activity was the practice of prayer, sacrifice and meditation. The goal of this round table is to explore the role of prayer in the Platonic tradition (e.g., Plotinus, Porphyry, Iamblichus, Proclus, but also Pseudo-Dionysius and Psellos), also in relation with the religious practices of the Graeco-Roman world, a topic understudied in the field of Neoplatonic studies.Thestarting point of this reflection could be two passages of Plato’s work which will have a significant influence in the later period, that with which Timaeus begins his cosmological exposition in the Timaeus (27 c), and the prescriptions on prayer made by the Athenian Stranger inLaws VII, 801 a-b.We intend to analyze, for example, the Neoplatonic prayer as form of meditation/ contemplation (theôria) and as spiritual exercise. Papers on the relation between prayer and theurgy, possibly in relation with the formulae prescribed in the magical papyri, are equally welcome. Other suitable topics would be the Neoplatonic classifications of prayers or the relation between prayer and the mystic union (henôsis) with the divine. The final purpose of this reflection should be a better understanding of the spiritual life and religious experience of the laterPlatonists.
      John F. Finamore (john-finamore@...), IlariaRamelli (ilaria.ramelli@...), and Svetla Slaveva-Griffin (sslavevagriffin@...), "Lovers of the Soul, Lovers of the Body: Platonists on the Soul and the Body."
      The times have passed when the scholarly discussion of the relation between soul and body in ancient philosophy resembled one concerning positive and negative images in photography. Intrigued and inspired by the dialectics of the ancient philosophers' famous analogy of the relation between soul and body as "mixing between wine and water," we would like to invite papers investigating this relationship in the Platonic tradition, including Middle and Neoplatonism, ‘pagan,’ Jewish, and Christian alike. Papers presenting the Peripatetic and Islamic views on the topic are equally welcomed. A tentative but not exclusive list of topics includes the nature, composition, origin of the soul and the body, the relation of soul to matter, and the relation of the body to eternal destiny.
      Gary Gabor, Hamline University (ggabor01@...) D.M. Hutchinson, St Olaf College (dmunoz@...), "Philosophy as a Way of Life in Late Antiquity"
      A unique feature of ancient philosophy that sets it apart from modern and contemporary philosophy is the emphasis it places on philosophy as a way of life. Pierre Hadot(Philosophy as a Way of Life (1995), What is Ancient Philosophy (2002) et al.) has introduced the framework for understanding how ancient philosophers conceived of philosophy as a way of life, and John Cooper (Pursuits of Wisdom: Six Ways of Life in Ancient philosophy (2012)) has elevated the rigor by which reason could be understood as providing the intellectual basis and motivating force for living a good life; however their work has by no means exhausted the topic.
      The aim of this panel is to continue the discussion began byHadot and Cooper, with particular historical attention to late antiquity. We invite submissions on individual philosophers, groups of philosophers, or schools ranging from Epictetus (1st century CE) to Simplicius (6th century CE), which deal with themes related to how philosophy provides a complete way of life for its adherents.
      Please send submissions to both panel organizers with the subject heading “Philosophy as a Way of Life ISNS 2013.”

      Stephen Gersh (Stephen.E.Gersh.1@...) Andrea LeMoli (andrealemoli@...), "Latin Neoplatonism"
      This panel will emphasize the importance of Neoplatonic (and Middle Platonic) authors, both pagan and Christian, of late antiquity who wrote in Latin, not only because of their intrinsic importance within the history of late ancient philosophy but because of their enormous influence upon the western Middle Ages, during which time they were often the primary transmitters of ancient Greek philosophy to later generations. We invite the submission of paper proposals dealing with any aspect, philosophical, literary, or historical, of either late ancient or western Medieval authors (IXth to XVth Century)
      AUTHORS (just suggestions)
      Cicero, Seneca, Gellius, Apuleius, Calcidius, Macrobius,Martianus Capella, Boethius, Censorinus, MariusVictorinus, Augustine, Firmicus Maternus, FavoniusEulogius, Servius, Fulgentius, Priscianus Lydus, Varro.

      Gary Gurtler S.J.(gary.gurtler@...) and Suzanne Stern-Gillet (s.stern-gillet@...), "Plotinus and Aristotle: Critical Engagement"
      This panel seeks to investigate Plotinus’ engagement with Aristotle, covering areas of agreement and points of conflict. Logic (especially the categories), metaphysics (primary and secondary activity), and epistemology (sensation and imagination) provide topics of convergence, but not without difficulties from both sides. The soul as entelechy, the conflict between civic and purificatoryvirtues, the nature of eudaimonia, by contrast, present neuralgic points, especially for Plotinus. Papers will be welcome in these and other areas where the thought of Aristotle and Plotinus engage one another.

      Marilynn Lawrence (mlawrence1@... orpronoia12@...), "Platonic Appropriations"
      This panel covers issues related to how Platonic authors(including the early academy, Middle Platonism, later Academies, and Neoplatonism) used ideas from other schools of thought as a part of a Platonic worldview. Were such importations successful? Can we say they naturallyfollow from Plato's writings, or are they interjections that contradict other concerns and doctrines within the body of Platonic thought? Can we find appropriated philosophies that are implicit in the writings of Platonists, though not attributed to the originating school? Some schools that have been or may have been appropriated include the Pythagoreans, Sophists, various religious cults, Stoics, Epicureans (yes? maybe?), Skeptics, Hermeticists, Gnostics, and Peripatetics.

      Angela Longo (angela.longo@...), "Pagan-Platonic Anti-Christian Polemic"

      In Ennead II 9 [33], which Porphyry entitled "Against the Gnostics" or "Against those who say that the Demiurge of the world is evil and that the world is evil," Plotinusmentions various polemical themes against his opponents, who appear to be Christian and Gnostic, although he never calls them such.
Plotinus presents four main areas of criticism against his polemical target, not so much to attack them as to defend their influence on his students:

      1) their theology and physics;

      2) their ethics;

      3) their attitude towards society;

      4) their attitude towards culture, science, and philosophy (especially with regard to the doctrine of Plato).

      In light of these, the principal theme of the panel would be to consider the precedents and effects of these Plotinianthemes in Platonically-inspired authors before and after Plotinus.
Moreover, attention can usefully be paid also to the forms and styles of this controversy, as well as to its purpose. These sorts of argument can be multiplied and used to convince Christians to desist from their positions so that they will be reabsorbed into the customary beliefs of the Roman Empire, or—without aspiring to dislodge them from their positions--at least to try to defend other pagans so they do not fall into the Christian "trap" or so that they will simply survive as pagans in a world subject to profound cultural, political, and religious change.

      Sergei Mariev (s.mariev@...), "Byzantine Perspectives on Neoplatonism"
      One of the differences between the intellectual history of the Latin West and that of the Byzantine East stems from the fact that the Byzantine intellectual elite not only had direct access to the Neoplatonic sources in the original language but also, at times, showed a particular interest in them.
      The present panel welcomes contributions that focus on the "Byzantine side" of the reception process of Neoplatonic authors from Late Antiquity (= Early Byzantine Period) through to the Late Byzantine Period (15th century and beyond). In particular, contributions should aim to identify some specific questions and concerns that drew the interest of Byzantine scholars from different periods towards Neoplatonic sources.
      Which aspects of the Neoplatonic doctrine provoked responses from Christian scholars during the Early Byzantine Period? Which questions attracted the attention of a Byzantine polymath such as Michael Psellos and his student John Italos in the 11th C..? What role did Neoplatonic Philosophy play in the context of "Byzantine Humanism" in the 14th C. (Nikephoros Gregoras and his circle)? Why would Georgios Gemistos (alias Pletho) want to turn to Neoplatonic doctrines in the 15th C.?

      Donka Markus (markusdd@...), "The experience of philosophical discipleship in Late Antiquity"
      The focus of this panel is on the individual and subjective experience of discipleship rather than on the relations between city and school as in E. Watts (2006)Epictetus charted two approaches to discipleship: one of surrender for the purpose of spiritual growth and the other – conceptual for the display of learning:
      Do I go to my teacher, like one who goes to consult an oracle, prepared to obey? Or do I too, like a sniffling child, go to school to learn only the history of philosophy and to understand the books which I did not understand before, and, if chance offers, to explain them to others?” (Epictetus, Discourses 2.21.10, tr. W. A. Oldfather)
      Did these two paths mutually exclude each other or were they integrated into a unified experience? Socrates consulted the Delphic oracle: did the philosopher in late antiquity become an oracular figure himself? Are there aspects of discipleship that were unique to late antiquity? Are there traits that pervaded the tradition from the beginning to its end? How were master-disciple relationships articulated? What were the fissures between ideal and reality? What were the overlaps and differences between the Christian monastic ideal and the ideal of philosophical discipleship? Are there any useful ways to compare the late antique experience of discipleship with master-disciple relations in other times and cultures?
      This panel seeks to build upon the already rich scholarship on this topic and to deepen our understanding of the dynamics of teacher-disciple relations in the philosophical schools of Late Antiquity.

      Harold Tarrant (clhast@...), "Later Platonist Interpretation of the Republic"
      This panel covers any readings from the time of Cicero until the end of antiquity. The topic could include readings of the mathematics (e.g. Theon of Smyrna), the tripartite psychology, educational theory, political implications, the critique of drama and other poetry, and the Myth of Er. theRepublic’s place in the curriculum, and its wider influence on Neoplatonism.

      John Turner (jturner2@...) and Kevin Corrigan (kcorrig@...), "Neoplatonism and Gnosticism"
      Any paper that deals with the relationship between Neoplatonic and Gnostic thought will be considered. Sample topics could include the influence of Neoplatonic ideas and terminology on Gnostic literature (or Gnostic influence on Neoplatonism), clash and controversy between Platonic and Gnostic thinkers, comparison of Neoplatonic theurgy and Gnostic divinization, comparison of Gnostic and Neoplatonic approaches to myth, etc. Papers on ‘Gnosis’ in its wider sense, covering a range of esoteric Platonism (e.g. Hermetica, Chaldaean Oracles, etc.), are also welcome.

      [Non-text portions of this message have been removed]
    • david.gallagher70
      Appealing panel descriptions. Finances constrain attendance. Just now joined ISNS. Hoping for North American conference possibilities. David Gallagher
      Message 2 of 5 , Feb 1, 2013
      • 0 Attachment
        Appealing panel descriptions. Finances constrain attendance. Just now
        joined ISNS. Hoping for North American conference possibilities.

        David Gallagher
        Trumansburg, NY, USA


        In a message dated 2/1/2013 11:44:13 A.M. Eastern Standard Time,
        pronoia12@... writes:





        I'm not sure that the list accepts attachments so I pasted the panel
        descriptions below.

        Begin forwarded message:

        > From: "Finamore, John F" _john-finamore@..._
        (mailto:john-finamore@...) >
        > Date: February 1, 2013 11:07:45 AM EST
        > To: "Finamore, John F" _john-finamore@..._
        (mailto:john-finamore@...) >
        > Subject: Panels for the 2013 ISNS Conference in Cardiff
        >
        > Dear ISNS Colleagues,
        >
        > We are attaching the list of panels for the 2013 ISNS conference to be
        held in Cardiff, Great Britain, hosted by the Cardiff University Centre for
        Late Antique Religion and Culture at the Conference Centre of St. Michael's
        College, Llandaff on June 12-15. We are pleased to be able to offer panels
        on so many diverse and important topics.
        >
        > If you wish to submit an abstract for any of the panels, please select
        the panel that is most appropriate for your abstract and send the abstract
        (no more than one single-spaced page) directly to the organizer(s) of that
        panel. In your abstract, the first paragraph should clearly express the
        thesis that you are presenting. If you have questions about whether your
        abstract is appropriate for a specific panel (or panels), please write directly
        to the organizer(s) and ask. All abstracts are due to the panel organizers
        by February 25.
        >
        > If you have a topic that does not fit into any of the panels proposed
        for the conference, we may still be able to place you into an alternate
        session. Please send your abstract (again, no more than a single page) to the
        four conference organizers (again, by February 25).
        >
        > We hope to see many of you in Cardiff in June.
        >
        > Josef Lössl, Cardiff University (_LosslJ@..._
        (mailto:LosslJ@...) )
        > Nicholas Baker-Brian, Cardiff University (_Baker-BrianNJ1@..._
        (mailto:Baker-BrianNJ1@...) )
        > Crystal Addey (_AddeyCJ@..._ (mailto:AddeyCJ@...) )
        > John Finamore, University of Iowa (_john-finamore@..._
        (mailto:john-finamore@...) )
        > Michael Wagner, University of San Diego (_mwagner@..._
        (mailto:mwagner@...) )
        >
        >
        >

        Panels

        Crystal Addey (_addeycj@..._ (mailto:addeycj@...) ) and
        DeepaMajumdar (_dmajumda@..._ (mailto:dmajumda@...) ), "The
        Afterlife, Reincarnation and Return to the Divine in Neoplatonism"
        This panel welcomes papers on Neoplatonic eschatology, on views of the
        afterlife, as well as on related topics including (but not limited to) the
        themes of reward and punishment, judgement and purification, and the role of
        eschatology in the Orphic Gold Tablets and in Neoplatonic uses of Orphic
        material. We welcome papers on the nature, purpose and place of the doctrine
        of reincarnation, or rebirth, the transmigration of souls (especially the
        vexed question of whether human souls transmigrate into animal bodies), the
        difference between reincarnation and return (to the First Principle), and
        the relationship between reincarnation, self-knowledge, embodiment, becoming,
        and time. We also welcome papers on the nature of the respites (temporal
        and otherwise) from reincarnation, through death, forelife and afterlife,
        through the particular soul’s expiatory return to the World Soul, and through
        a rapturous awakening from the state of embodiment. The role played by
        reincarnation in bridging the immanent self to the transcendent self is
        another welcome topic. Yet another significant theme might be the possible
        relationship between the soul’s eschatological and spiritual journey(s). What is
        the relationship between reincarnation, and the central goal of Neoplatonic
        philosophy – namely, assimilation to the divine or becoming like a god?
        What justifies the final exit from the otherwise endless temporal cycles of
        reincarnation? We particularly welcome papers which consider the possible
        implications of Neoplatonic views of the afterlife and reincarnation for
        metaphysics, psychology, ethics and ritual praxis, such as theurgy.

        Vishwa Adluri (_vadluri@..._ (mailto:vadluri@...)
        ), "Neoplatonismand Indian Thought"
        Papers are invited on any aspect of the relationship of Neoplatonic
        thought to Indian philosophy. We are especially interested in papers on
        purification, Platonic and Neoplatonic soteriology, the soul’s journey, the
        indefinite dyad, androgyny, and polytheism. Contributions will also be accepted on
        aspects of Indo-European religion, especially linguistic studies of the IE
        roots for “being.”

        Florin Calian (_calian_george-florin@..._
        (mailto:calian_george-florin@...) ) andAlexandru Pelin (_alexpelin@..._
        (mailto:alexpelin@...) ), "Proclus and Damascius on Plato's Parmenides"
        Plato’s Parmenides was a constant challenge for the Neoplatonists, in
        their endeavor to expand their doctrines, but also to criticize their
        predecessors within the Neoplatonic School. This panel is dedicated to the
        differences and similarities in Proclus’ and Damascius’ readings of Plato’s
        Parmenides, as paradigmatic for late Neoplatonic philosophy. Another aspect to be
        considered is how much of their enterprise was a dogmatic one and tributary
        to a Neoplatonic agenda, and the degree of innovation that their
        interpretation exemplified. Papers that deal with comparisons between Proclus and
        Damascius, separated features of their reading of Plato’s Parmenides, or
        traces of a critical attitude towards the Neoplatonic program in the writings
        of these two authors are welcome.

        Edrisi Fernandes (_edrisi@..._ (mailto:edrisi@...) ) and Oscar
        FedericoBauchwitz (_neoplatonismo@..._
        (mailto:neoplatonismo@...) ), "Modern and Contemporary Receptions of Neoplatonism"
        The SIAEN panel centers on the modern and contemporary reception of
        Neoplatonism. Submitted contributions are expected to highlight direct or
        indirect repercussions of key concepts of Neoplatonism present in post-medieval or
        contemporary authors of any national backgrounds, who have expressed
        themselves not only in philosophy, but also in literature and in other forms of
        art, in environmental studies and in science, in ways that can be
        considered relevant to contemporary thought and life. Authors are advised to
        indicate possible or putative influences received from the Hellenistic or Medieval
        tradition; discussions between advocates of classical ontology, process
        philosophy and meontology are encouraged. Communications should be orally
        presented in Portuguese, Spanish or English; texts can be submitted in those
        languages and also in Galician, Catalan, French or Italian.
        O painel da SIAEN tem como objetivo congregarpesquisadores em torno da
        recepção moderna econtemporânea do neoplatonismo. São esperadascontribuições
        que destaquem repercussões diretas ouindiretas de conceitos-chave do
        neoplatonismo, presentesem autores pós-medievais ou contemporaneos de
        qualquerbackground nacional, e que tenham se manifestado nãoapenas na filosofia, mas
        também na literatura e em outrasformas de arte, em estudos ambientais e na
        ciência, namedida em que possam ser considerados relevantes para opensamento
        e para a vida contemporâneos. Recomenda-seaos autores indicar as correntes
        de possíveis e supostasinfluências recebidas da tradição helenística ou
        medieval;discussões entre defensores da ontologia clássica, filosofiado
        processo e meontologia serão estimuladas. Ascomunicações devem ser oralmente
        apresentadas emportuguês, espanhol ou inglês; os textos podem ser
        escritosnessas línguas e também em galego, catalão, francês ouitaliano.

        Liana De Girolami Cheney (_lianacheney@..._
        (mailto:lianacheney@...) ) and John Hendrix (_jhendrix@..._
        (mailto:jhendrix@...) ), "Neoplatonism and the Arts"
        This session aims to show the cultural influence of Neoplatonic ideas - of
        beauty, hypostases of being, and workings of phantasia and nous, for
        example, as they are represented in the visual arts-architecture, painting and
        sculpture and drawing. The presences of Neoplatonic structures in the arts
        reveal emblematic, theological and social traditions.

        Jean-Michel Charrue (_jmcharrue@..._ (mailto:jmcharrue@...) ),
        "Neoplatonism, Freedom, Providence, and Fate"
        This panel continues the previous ones which began in 2007. The original
        intention was to explore the theme ofprovidence and connection with freedom
        in order to uncover a framework for the concepts
        post-PlotinianNeoplatonism; other aspects, or other authors worth studying, once more.
        Contributions on all aspects of Neoplatonism are welcome including the
        most important Platonic texts, the Timaeus, and the Laws, as well as the
        writings of Aristotle, theStoïcs, and the late commentators, such as Simplicius,
        so too Hermeticism, Gnosticism, the Platonism of the Church Fathers, and
        later or contemporary Neoplatonism, the theme of Providence in connection
        with freedom. Thus, possible topics include Platonic theology of divine
        providence, treatment of human freedom in any form of Platonism, studies on
        fatalism and determinism, and the role of daimons, in philosophy or religion.

        John Dillon (_jmdillon@..._ (mailto:jmdillon@...) ) and
        Andrei Timotin(_timotin@..._ (mailto:timotin@...) ), "Neoplatonic
        Theories of Prayer"
        Philosophy for the later Platonists is also a religious way of life, and
        an important aspect of their daily activity was the practice of prayer,
        sacrifice and meditation. The goal of this round table is to explore the role
        of prayer in the Platonic tradition (e.g., Plotinus, Porphyry, Iamblichus,
        Proclus, but also Pseudo-Dionysius and Psellos), also in relation with the
        religious practices of the Graeco-Roman world, a topic understudied in the
        field of Neoplatonic studies.Thestarting point of this reflection could be
        two passages of Plato’s work which will have a significant influence in the
        later period, that with which Timaeus begins his cosmological exposition in
        the Timaeus (27 c), and the prescriptions on prayer made by the Athenian
        Stranger inLaws VII, 801 a-b.We intend to analyze, for example, the
        Neoplatonic prayer as form of meditation/ contemplation (theôria) and as spiritual
        exercise. Papers on the relation between prayer and theurgy, possibly in
        relation with the formulae prescribed in the magical papyri, are equally
        welcome. Other suitable topics would be the Neoplatonic classifications of
        prayers or the relation between prayer and the mystic union (henôsis) with the
        divine. The final purpose of this reflection should be a better
        understanding of the spiritual life and religious experience of the laterPlatonists.
        John F. Finamore (_john-finamore@..._
        (mailto:john-finamore@...) ), IlariaRamelli (_ilaria.ramelli@..._
        (mailto:ilaria.ramelli@...) ), and Svetla Slaveva-Griffin (_sslavevagriffin@..._
        (mailto:sslavevagriffin@...) ), "Lovers of the Soul, Lovers of the Body:
        Platonists on the Soul and the Body."
        The times have passed when the scholarly discussion of the relation
        between soul and body in ancient philosophy resembled one concerning positive and
        negative images in photography. Intrigued and inspired by the dialectics
        of the ancient philosophers' famous analogy of the relation between soul and
        body as "mixing between wine and water," we would like to invite papers
        investigating this relationship in the Platonic tradition, including Middle
        and Neoplatonism, ‘pagan,’ Jewish, and Christian alike. Papers presenting
        the Peripatetic and Islamic views on the topic are equally welcomed. A
        tentative but not exclusive list of topics includes the nature, composition,
        origin of the soul and the body, the relation of soul to matter, and the
        relation of the body to eternal destiny.
        Gary Gabor, Hamline University (_ggabor01@..._
        (mailto:ggabor01@...) ) D.M. Hutchinson, St Olaf College (_dmunoz@..._
        (mailto:dmunoz@...) ), "Philosophy as a Way of Life in Late Antiquity"
        A unique feature of ancient philosophy that sets it apart from modern and
        contemporary philosophy is the emphasis it places on philosophy as a way of
        life. Pierre Hadot(Philosophy as a Way of Life (1995), What is Ancient
        Philosophy (2002) et al.) has introduced the framework for understanding how
        ancient philosophers conceived of philosophy as a way of life, and John
        Cooper (Pursuits of Wisdom: Six Ways of Life in Ancient philosophy (2012)) has
        elevated the rigor by which reason could be understood as providing the
        intellectual basis and motivating force for living a good life; however their
        work has by no means exhausted the topic.
        The aim of this panel is to continue the discussion began byHadot and
        Cooper, with particular historical attention to late antiquity. We invite
        submissions on individual philosophers, groups of philosophers, or schools
        ranging from Epictetus (1st century CE) to Simplicius (6th century CE), which
        deal with themes related to how philosophy provides a complete way of life
        for its adherents.
        Please send submissions to both panel organizers with the subject heading “
        Philosophy as a Way of Life ISNS 2013.”

        Stephen Gersh (_Stephen.E.Gersh.1@..._
        (mailto:Stephen.E.Gersh.1@...) ) Andrea LeMoli (_andrealemoli@..._ (mailto:andrealemoli@...)
        ), "Latin Neoplatonism"
        This panel will emphasize the importance of Neoplatonic (and Middle
        Platonic) authors, both pagan and Christian, of late antiquity who wrote in
        Latin, not only because of their intrinsic importance within the history of late
        ancient philosophy but because of their enormous influence upon the
        western Middle Ages, during which time they were often the primary transmitters
        of ancient Greek philosophy to later generations. We invite the submission
        of paper proposals dealing with any aspect, philosophical, literary, or
        historical, of either late ancient or western Medieval authors (IXth to XVth
        Century)
        AUTHORS (just suggestions)
        Cicero, Seneca, Gellius, Apuleius, Calcidius, Macrobius,Martianus Capella,
        Boethius, Censorinus, MariusVictorinus, Augustine, Firmicus Maternus,
        FavoniusEulogius, Servius, Fulgentius, Priscianus Lydus, Varro.

        Gary Gurtler S.J.(_gary.gurtler@..._ (mailto:gary.gurtler@...) ) and
        Suzanne Stern-Gillet (_s.stern-gillet@..._
        (mailto:s.stern-gillet@...) ), "Plotinus and Aristotle: Critical
        Engagement"
        This panel seeks to investigate Plotinus’ engagement with Aristotle,
        covering areas of agreement and points of conflict. Logic (especially the
        categories), metaphysics (primary and secondary activity), and epistemology
        (sensation and imagination) provide topics of convergence, but not without
        difficulties from both sides. The soul as entelechy, the conflict between civic
        and purificatoryvirtues, the nature of eudaimonia, by contrast, present
        neuralgic points, especially for Plotinus. Papers will be welcome in these and
        other areas where the thought of Aristotle and Plotinus engage one another.

        Marilynn Lawrence (_mlawrence1@..._
        (mailto:mlawrence1@...) _orpronoia12@..._ (mailto:orpronoia12@...) ),
        "Platonic Appropriations"
        This panel covers issues related to how Platonic authors(including the
        early academy, Middle Platonism, later Academies, and Neoplatonism) used ideas
        from other schools of thought as a part of a Platonic worldview. Were such
        importations successful? Can we say they naturallyfollow from Plato's
        writings, or are they interjections that contradict other concerns and
        doctrines within the body of Platonic thought? Can we find appropriated
        philosophies that are implicit in the writings of Platonists, though not attributed to
        the originating school? Some schools that have been or may have been
        appropriated include the Pythagoreans, Sophists, various religious cults,
        Stoics, Epicureans (yes? maybe?), Skeptics, Hermeticists, Gnostics, and
        Peripatetics.

        Angela Longo (_angela.longo@..._ (mailto:angela.longo@...) ),
        "Pagan-Platonic Anti-Christian Polemic"

        In Ennead II 9 [33], which Porphyry entitled "Against the Gnostics" or
        "Against those who say that the Demiurge of the world is evil and that the
        world is evil," Plotinusmentions various polemical themes against his
        opponents, who appear to be Christian and Gnostic, although he never calls them
        such.
Plotinus presents four main areas of criticism against his polemical
        target, not so much to attack them as to defend their influence on his
        students:

        1) their theology and physics;

        2) their ethics;

        3) their attitude towards society;

        4) their attitude towards culture, science, and philosophy (especially
        with regard to the doctrine of Plato).

        In light of these, the principal theme of the panel would be to consider
        the precedents and effects of these Plotinianthemes in Platonically-inspired
        authors before and after Plotinus.
Moreover, attention can usefully be
        paid also to the forms and styles of this controversy, as well as to its
        purpose. These sorts of argument can be multiplied and used to convince
        Christians to desist from their positions so that they will be reabsorbed into the
        customary beliefs of the Roman Empire, or—without aspiring to dislodge them
        from their positions--at least to try to defend other pagans so they do
        not fall into the Christian "trap" or so that they will simply survive as
        pagans in a world subject to profound cultural, political, and religious
        change.

        Sergei Mariev (_s.mariev@..._ (mailto:s.mariev@...) ), "Byzantine
        Perspectives on Neoplatonism"
        One of the differences between the intellectual history of the Latin West
        and that of the Byzantine East stems from the fact that the Byzantine
        intellectual elite not only had direct access to the Neoplatonic sources in the
        original language but also, at times, showed a particular interest in them.
        The present panel welcomes contributions that focus on the "Byzantine
        side" of the reception process of Neoplatonic authors from Late Antiquity (=
        Early Byzantine Period) through to the Late Byzantine Period (15th century
        and beyond). In particular, contributions should aim to identify some
        specific questions and concerns that drew the interest of Byzantine scholars from
        different periods towards Neoplatonic sources.
        Which aspects of the Neoplatonic doctrine provoked responses from
        Christian scholars during the Early Byzantine Period? Which questions attracted the
        attention of a Byzantine polymath such as Michael Psellos and his student
        John Italos in the 11th C..? What role did Neoplatonic Philosophy play in
        the context of "Byzantine Humanism" in the 14th C. (Nikephoros Gregoras and
        his circle)? Why would Georgios Gemistos (alias Pletho) want to turn to
        Neoplatonic doctrines in the 15th C.?

        Donka Markus (_markusdd@..._ (mailto:markusdd@...) ), "The
        experience of philosophical discipleship in Late Antiquity"
        The focus of this panel is on the individual and subjective experience of
        discipleship rather than on the relations between city and school as in E.
        Watts (2006)Epictetus charted two approaches to discipleship: one of
        surrender for the purpose of spiritual growth and the other – conceptual for the
        display of learning:
        Do I go to my teacher, like one who goes to consult an oracle, prepared to
        obey? Or do I too, like a sniffling child, go to school to learn only the
        history of philosophy and to understand the books which I did not
        understand before, and, if chance offers, to explain them to others?” (Epictetus,
        Discourses 2.21.10, tr. W. A. Oldfather)
        Did these two paths mutually exclude each other or were they integrated
        into a unified experience? Socrates consulted the Delphic oracle: did the
        philosopher in late antiquity become an oracular figure himself? Are there
        aspects of discipleship that were unique to late antiquity? Are there traits
        that pervaded the tradition from the beginning to its end? How were
        master-disciple relationships articulated? What were the fissures between ideal and
        reality? What were the overlaps and differences between the Christian
        monastic ideal and the ideal of philosophical discipleship? Are there any
        useful ways to compare the late antique experience of discipleship with
        master-disciple relations in other times and cultures?
        This panel seeks to build upon the already rich scholarship on this topic
        and to deepen our understanding of the dynamics of teacher-disciple
        relations in the philosophical schools of Late Antiquity.

        Harold Tarrant (_clhast@..._
        (mailto:clhast@...) ), "Later Platonist Interpretation of the Republic"
        This panel covers any readings from the time of Cicero until the end of
        antiquity. The topic could include readings of the mathematics (e.g. Theon of
        Smyrna), the tripartite psychology, educational theory, political
        implications, the critique of drama and other poetry, and the Myth of Er.
        theRepublic’s place in the curriculum, and its wider influence on Neoplatonism.

        John Turner (_jturner2@..._ (mailto:jturner2@...) ) and Kevin
        Corrigan (_kcorrig@..._ (mailto:kcorrig@...) ), "Neoplatonism and
        Gnosticism"
        Any paper that deals with the relationship between Neoplatonic and Gnostic
        thought will be considered. Sample topics could include the influence of
        Neoplatonic ideas and terminology on Gnostic literature (or Gnostic
        influence on Neoplatonism), clash and controversy between Platonic and Gnostic
        thinkers, comparison of Neoplatonic theurgy and Gnostic divinization,
        comparison of Gnostic and Neoplatonic approaches to myth, etc. Papers on ‘Gnosis’
        in its wider sense, covering a range of esoteric Platonism (e.g. Hermetica,
        Chaldaean Oracles, etc.), are also welcome.

        [Non-text portions of this message have been removed]






        [Non-text portions of this message have been removed]
      • Goya
        Friends, I m currently learning a whole lot by translating the latest work by the great scholar Ilsetraut Hadot on the notion of the harmonization of Plato
        Message 3 of 5 , Feb 2, 2013
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          Friends,

          I'm currently learning a whole lot by translating the latest work by the
          great scholar Ilsetraut Hadot on the notion of the harmonization of Plato
          and Aristotle in Neoplatonism. For instance, there's a reference to the
          following work, which I haven't seen but will, I suspect, be of interest
          to Dennis Clark:

          Andolfo, Matteo, L’Uno e il tutto. La sapienzia egizia presso i Greci, 2008

          Have also been reading one of two new translations of the works of
          al-Farabi by the somewhat (about 50 years) younger scholar Philippe
          Vallat: Al-Farabi, Epitre sur l'intellect, Paris: Les Belles Lettres 2012.
          This is a brilliant work, consisting of a substantive introduction, a
          translation of the brief Risala fi-l-‘aql, and above all a very long essay
          on "L'intellect et les intellects chez Farabi". Vallat had already shown
          in his 2004 work Farabi et l'Ecole d'Alexandrie that this great
          philosopher was basically a Neoplatonist carrying on the tradition of the
          late Alexandrian commentators. Now, he concentrates on the junction
          between epistemology and metaphysics, showing, inter multa alia, that "the
          goal of the forms of the world is thus that they may be thought by man,
          once he has become intellect in itself" (p. 150). In other words, the
          entire goal of the process by means of which the Agent Intellect inserts
          the forms within matter, thus constituting the sensible world, is so that
          human beings may (with the help of the same Agent Intellect) render this
          these forms intelligible once again by thinking them, that is, by
          re-abstracting them from matter.

          Brilliant stuff. My only qualifier would be that I think Farabi gets most
          of his ideas not from Plotinus, Syrianus and Proclus, as Vallat thinks,
          but from Porphyry. But that would take a lot of work to prove...

          Best, Mike


          >
          Michael Chase
          CNRS UPR 76
          Paris-Villejuif
          France
        • david.gallagher70
          Mike, Does Agent Intellect correlate with Universal Soul, or the living being ? I ve been reading-contemplating Enneads IV. 5, and now wonder whether any of
          Message 4 of 5 , Feb 2, 2013
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            Mike,

            Does Agent Intellect correlate with Universal Soul, or "the living being"?
            I've been reading-contemplating Enneads IV. 5, and now wonder whether any
            of what you related can be connected with Plotinus's doctrine "that
            perception is due to the sympathy which unites the parts of the great living
            organism which is the physical universe." (Armstrong's footnote at the end of
            IV. 5. 8). Tentatively, it further seems to me that if we understand
            correctly what Plotinus means by "sympathy", we might 'sympathetically' better
            apprehend what he means by 'affections'.

            Advance thanks,

            David


            In a message dated 2/2/2013 3:13:39 P.M. Eastern Standard Time,
            goya@... writes:




            Friends,

            I'm currently learning a whole lot by translating the latest work by the
            great scholar Ilsetraut Hadot on the notion of the harmonization of Plato
            and Aristotle in Neoplatonism. For instance, there's a reference to the
            following work, which I haven't seen but will, I suspect, be of interest
            to Dennis Clark:

            Andolfo, Matteo, L’Uno e il tutto. La sapienzia egizia presso i Greci, 2008

            Have also been reading one of two new translations of the works of
            al-Farabi by the somewhat (about 50 years) younger scholar Philippe
            Vallat: Al-Farabi, Epitre sur l'intellect, Paris: Les Belles Lettres 2012.
            This is a brilliant work, consisting of a substantive introduction, a
            translation of the brief Risala fi-l-‘aql, and above all a very long essay
            on "L'intellect et les intellects chez Farabi". Vallat had already shown
            in his 2004 work Farabi et l'Ecole d'Alexandrie that this great
            philosopher was basically a Neoplatonist carrying on the tradition of the
            late Alexandrian commentators. Now, he concentrates on the junction
            between epistemology and metaphysics, showing, inter multa alia, that "the
            goal of the forms of the world is thus that they may be thought by man,
            once he has become intellect in itself" (p. 150). In other words, the
            entire goal of the process by means of which the Agent Intellect inserts
            the forms within matter, thus constituting the sensible world, is so that
            human beings may (with the help of the same Agent Intellect) render this
            these forms intelligible once again by thinking them, that is, by
            re-abstracting them from matter.

            Brilliant stuff. My only qualifier would be that I think Farabi gets most
            of his ideas not from Plotinus, Syrianus and Proclus, as Vallat thinks,
            but from Porphyry. But that would take a lot of work to prove...

            Best, Mike

            >
            Michael Chase
            CNRS UPR 76
            Paris-Villejuif
            France






            [Non-text portions of this message have been removed]
          • vaeringjar
            ... Thanks, Michael - I have in fact now ordered that book, and I was not familiar with it til you brought it to our attention. I am certainly curious about
            Message 5 of 5 , Feb 4, 2013
            • 0 Attachment
              --- In neoplatonism@yahoogroups.com, "Goya" wrote:
              >
              > Friends,
              >
              > I'm currently learning a whole lot by translating the latest work by the
              > great scholar Ilsetraut Hadot on the notion of the harmonization of Plato
              > and Aristotle in Neoplatonism. For instance, there's a reference to the
              > following work, which I haven't seen but will, I suspect, be of interest
              > to Dennis Clark:
              >
              > Andolfo, Matteo, L'Uno e il tutto. La sapienzia egizia presso i Greci, 2008
              >
              > Have also been reading one of two new translations of the works of
              > al-Farabi by the somewhat (about 50 years) younger scholar Philippe
              > Vallat: Al-Farabi, Epitre sur l'intellect, Paris: Les Belles Lettres 2012.
              > This is a brilliant work, consisting of a substantive introduction, a
              > translation of the brief Risala fi-l-`aql, and above all a very long essay
              > on "L'intellect et les intellects chez Farabi". Vallat had already shown
              > in his 2004 work Farabi et l'Ecole d'Alexandrie that this great
              > philosopher was basically a Neoplatonist carrying on the tradition of the
              > late Alexandrian commentators. Now, he concentrates on the junction
              > between epistemology and metaphysics, showing, inter multa alia, that "the
              > goal of the forms of the world is thus that they may be thought by man,
              > once he has become intellect in itself" (p. 150). In other words, the
              > entire goal of the process by means of which the Agent Intellect inserts
              > the forms within matter, thus constituting the sensible world, is so that
              > human beings may (with the help of the same Agent Intellect) render this
              > these forms intelligible once again by thinking them, that is, by
              > re-abstracting them from matter.
              >
              > Brilliant stuff. My only qualifier would be that I think Farabi gets most
              > of his ideas not from Plotinus, Syrianus and Proclus, as Vallat thinks,
              > but from Porphyry. But that would take a lot of work to prove...
              >
              > Best, Mike
              >
              >
              > >
              > Michael Chase
              > CNRS UPR 76
              > Paris-Villejuif
              > France
              >

              Thanks, Michael - I have in fact now ordered that book, and I was not familiar with it til you brought it to our attention. I am certainly curious about it, and when it arrives I will post something about it. Trying to catch up on several things this work, and am still looking at Madame Oreal's contribution to the Porphyry Bude.

              Dennis Clark
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