The Practice Of Philosophy In Plato And Plotinus

This book argues against the common view that there are no essential differences between Plato and the Neoplatonist philosopher, Plotinus, on the issues of mysticism, epistemology, and ethics. Beginning by examining the ways in which Plato and Plotinus claim that it is possible to have an ultimate experience that answers the most significant philosophical questions, David J. Yount provides an extended analysis of why we should interpret both philosophers as mystics. The book then moves on to demonstrate that both philosophers share a belief in non-discursive knowledge and the methods to attain it, including dialectic and recollection, and shows that they do not essentially differ on any significant views on ethics. Making extensive use of primary and secondary sources, Plato and Plotinus on Mysticism, Epistemology and Ethics shows the similarities between the thought of these two philosophers on a variety of philosophical questions, such as meditation, divination, wisdom, knowledge, truth, happiness and love.

Plato said over 2,500 years ago that "an unexamined life for a man is not worth living." To examine one's life, on a regular basis, cannot but lead to a consideration of virtue, which in turn leads to a search for the Good, which both Plato and Plotinus say all men naturally seek. What we call a good informs the value system we live by, but a good can only reflect the Good, if it is good for our soul and the soul of our neighbor, any more than we can claim virtue with a mote in our eye. Are the wrongs perceived in society also in ourselves, for where else could they have come from? So we need a different kind of inquiry and a different order of reflection; an inquiry that reveals errors in how we see things and a reflection that seeks a spiritual dimension to how we see things. It does not matter if it is called contemplation or meditation, for the principle of prayer has been with us ever since man first intimated the presence of the Divine.

In this insightful new book David J. Yount argues, against received wisdom, that there are no essential differences between the metaphysics of Plato and Plotinus. Yount covers the core principles of Plotinian thought: The One or Good, Intellect, and All-Soul (the Three Hypostases), Beauty, God(s), Forms, Emanation, Matter, and Evil. After addressing the interpretive issues that surround the authenticity of Plato's works, Plotinus: The Platonist deftly argues against the commonly held view that Plotinus is best interpreted as a Neo-Platonist, proposing he should be thought of as a Platonist proper. Yount presents thorough explanations and quotations from the works of each classical philosopher to demonstrate his thesis, concluding comprehensively that Plato and Plotinus do not essentially differ on their metaphysical conceptions. This is an ideal text for Plato and Plotinus scholars and academics, and excellent supplementary reading for upper-level undergraduates students and postgraduate students of ancient philosophy.

Plato said over 2,500 years ago that “an unexamined life for a man is not worth living.” To examine one’s life, on a regular basis, cannot but lead to a consideration of virtue, which in turn leads to a search for the Good, which both Plato and Plotinus say all men naturally seek. What we call a good informs the value system we live by, but a good can only reflect the Good, if it is good for our soul and the soul of our neighbor, any more than we can claim virtue with a mote in our eye. Are the wrongs perceived in society also in ourselves, for where else could they have come from? So we need a different kind of inquiry and a different order of reflection; an inquiry that reveals errors in how we see things and a reflection that seeks a spiritual dimension to how we see things. It does not matter if it is called contemplation or meditation, for the principle of prayer has been with us ever since man first intimated the presence of the Divine.

This is a major reinterpretation of ancient philosophy that recovers the long Greek and Roman tradition of philosophy as a complete way of life--and not simply an intellectual discipline. Distinguished philosopher John Cooper traces how, for many ancient thinkers, philosophy was not just to be studied or even used to solve particular practical problems. Rather, philosophy--not just ethics but even logic and physical theory--was literally to be lived. Yet there was great disagreement about how to live philosophically: philosophy was not one but many, mutually opposed, ways of life. Examining this tradition from its establishment by Socrates in the fifth century BCE through Plotinus in the third century CE and the eclipse of pagan philosophy by Christianity, Pursuits of Wisdom examines six central philosophies of living--Socratic, Aristotelian, Stoic, Epicurean, Skeptic, and the Platonist life of late antiquity. The book describes the shared assumptions that allowed these thinkers to conceive of their philosophies as ways of life, as well as the distinctive ideas that led them to widely different conclusions about the best human life. Clearing up many common misperceptions and simplifications, Cooper explains in detail the Socratic devotion to philosophical discussion about human nature, human life, and human good; the Aristotelian focus on the true place of humans within the total system of the natural world; the Stoic commitment to dutifully accepting Zeus's plans; the Epicurean pursuit of pleasure through tranquil activities that exercise perception, thought, and feeling; the Skeptical eschewal of all critical reasoning in forming their beliefs; and, finally, the late Platonist emphasis on spiritual concerns and the eternal realm of Being. Pursuits of Wisdom is essential reading for anyone interested in understanding what the great philosophers of antiquity thought was the true purpose of philosophy--and of life.

"Plotinus, the Roman philosopher (c. 204-270 CE) who is widely regarded as the founder of Neoplatonism, was also the creator of numerous myths, images, and metaphors, which have frequently been dismissed by modern scholars as merely ornamental. In this book, distinguished philosopher Stephen R. L. Clark shows that they form a vital set of spiritual exercises by which individuals can achieve one of Plotinus's most important goals: self-transformation through contemplation. Clark examines a variety of Plotinus's myths and metaphors within the cultural and philosophical context of his time, asking probing questions about their contemplative effects. Through rich images and structures, Clark casts Plotinus as a philosopher deeply concerned with philosophy as a way of life." -- Résumé de l'éditeur.

Plotinus was one of the most influential philosophers of the early Christian world, whose life was dedicated to the care of others and whose extensive treatises were recorded and preserved by his pupil and colleague Porphyry. This book provides a guide to reading and understanding Plotinus and covers many of the topics that he contemplated.

For centuries, it has been the prevailing view that in prioritizing the soul, Plato ignores or even abhors the body; however, in Plato and the Body Coleen P. Zoller argues that Plato does value the body and the role it plays in philosophical life, focusing on Plato's use of Socrates as an exemplar. Zoller reveals a more refined conception of the ascetic lifestyle epitomized by Socrates in Plato's Phaedo, Symposium, Phaedrus, Gorgias, and Republic. Her interpretation illuminates why those who want to be wise and good have reason to be curious about and love the natural world and the bodies in it, and has implications for how we understand Plato's metaphysical and political commitments. This book shows the relevance of this broader understanding of Plato for work on a variety of relevant contemporary issues, including sexual morality, poverty, wealth inequality, and peace.

Hadot shows how the schools, trends, and ideas of ancient Greek and Roman philosophy strove to transform the individual's mode of perceiving and being in the world. For the ancients, philosophical theory and the philosophical way of life were inseparably linked. Hadot asks us to consider whether and how this connection might be reestablished today.