Contemporary philosophers, wary of the vaulted metaphysical systems proposed by Enlightenment thinkers, have explored alternative avenues of doing philosophy. Unfortunately, these "new" philosophical systems often neglect their roots in ancient philosophical practice. The purpose of this thesis is to textually ascertain the ancient concept of philosophy as a way of life in the contemporary philosophical work of Simone Weil. This connection is demonstrated in two distinct yet related ways. The practical pedagogy demonstrated through biographical work and student lecture notes provide a distinct vision of her life's bent toward practical philosophy. In addition, her Notebooks, read in light of Pierre Hadot's interpretation of Marcus Aurelius' Meditations, demonstrate the pervasiveness of this way of life in her personal textual engagement. In Weil, therefore, we find an important contemporary instance of continuing and reinterpreting the ancient philosophical practice where she finds her philosophical origin.

Inaug.-Diss.--Tübibgen. / Bibliography: p. 111-115.

édition critique du commentaire au Parménide de l'humaniste Marsile Ficin, avec traduction française annotée et introduction / Doctorat en philosophie et lettres, Orientation histoire des religions / info:eu-repo/semantics/nonPublished

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-10-10T10:12:09Z No. of bitstreams: 1 Danllo Costa Lima.pdf: 2031270 bytes, checksum: 856f2aa658fc976e8ed18168a886628d (MD5) / Made available in DSpace on 2018-10-10T10:12:09Z (GMT). No. of bitstreams: 1 Danllo Costa Lima.pdf: 2031270 bytes, checksum: 856f2aa658fc976e8ed18168a886628d (MD5) Previous issue date: 2018-09-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / In Proclus, the delphic adage “gnothi seauton” reached the status of the fundamental principle of philosophy, according to two perspectives: theoretical and practical. From the theoretical point of view, and in answer to the Skeptical challenge to representative knowledge in its subject-object duality, the neoplatonic tradition carried out a considerable deepening of the philosophical reflexion on self-reflectivity or conversion to one’s self (epistrophê pros eauton), thus inaugurating a form of “turn to the subject” as philosophical method. From the practical point of view, self-knowledge constituted a true spiritual path of self-care, leading the soul from a natural and irreflected condition to a life of philosophical piety and self-transformation, culminating in the soul’s deification through union to the Divine. To this end, in the neoplatonic schools of this period, a formalization of the gradual process of the soul’s education takes place, delineating in the form of a ladder of virtues and sciences, the various levels of the path to be pursued until the soul’s ascension into the beatitude of assimilation to deity. Underlying these two perspectives is a comprehension of the core of the soul, its pure indeterminate existence (huparxis), as being deiform, in such a way that upon it depends both the possibility of true knowledge, in the form of intellectual intuition (noesis), and the possibility of beatitude, in the form of love (eros). To actualize them is the purpose of the ascesis to which the platonic philosopher dedicates himself. This dissertation aims at hypothetically reconstructing, based on Proclus, this path of self-knowledge in Late Neoplatonism, starting with an investigation upon its roots in greek religion, Plato and Plotinus / Em Proclo, a máxima délfica “gnothi seauton” alcançou o estatuto de princípio fundamental da filosofia, segundo duas perspectivas: teórica e prática. Do ponto de vista teórico, em resposta ao desafio do Ceticismo ao conhecimento representativo em sua dualidade sujeito-objeto, a tradição neoplatônica levou a cabo um considerável aprofundamento da reflexão filosófica sobre a autorreflexividade ou conversão a si mesmo (epistrophê pros eauton), inaugurando assim uma forma própria de “virada ao sujeito” como método filosófico. Do ponto de vista prático, o conhecimento de si constituía um verdadeiro caminho espiritual de cuidado de si, conduzindo a alma de uma condição natural e irrefletida para uma vida de piedade filosófica e transformação de si, culminando na deificação da alma em união ao Divino. Para este fim, há nas escolas neoplatônicas deste período uma formalização de um processo gradual de educação da alma, delineando, sob a forma de uma escada de virtudes e saberes, os vários níveis do caminho a serem percorridos por ela em sua ascensão até à bem-aventurança da assimilação à divindade. Subjacente às duas perspectivas está uma compreensão do cerne da alma, sua pura existência indeterminada (huparxis), como sendo deiforme, de modo que dele depende tanto a possibilidade do conhecimento verdadeiro, sob a forma de intuição intelectual (noesis), quanto a possibilidade da bem-aventurança, sob a forma do amor (eros). Atualizá-las é o propósito da ascese a que se dedica o filósofo platônico. Esta dissertação busca reconstruir hipoteticamente, a partir de Proclo, este caminho de autoconhecimento do Neoplatonismo Tardio, partindo de uma investigação de suas raízes na religião grega, em Platão e em Plotino

Both Plato and the Cambridge Platonists hold the view that moral knowledge depends primarily on cognitive resources which are innate to the mind. There is, nevertheless, a need for our minds to be prompted through experience in order for knowledge to occur. The following study is an attempt to reconstruct and compare the accounts in Plato and the Cambridge Platonists of the empirical conditions that are required for knowledge. For Plato, these conditions are a result of a decline in political and psychological constitutions, through which the intellect is increasingly developed. Dialectical analysis of received customs, laws, opinions, and language may then reveal the moral ideas upon which the polity was initially based and which remain implicit in common sense throughout the historical decline. Philosophical knowledge consists of a recollection of the ancient wisdom which was revealed to the original lawgiver by the gods. In the Cambridge Platonists, philosophical knowledge likewise consists of a recollection of revealed knowledge that stood at the foundation of a form of life, namely, Judaism. The revival of ancient Greek and Jewish philosophical theories in modern times heralds the end of history, in which the complete system of knowledge is both attainable and necessary for salvation. From the perspective of humanity as a whole, knowledge is initially granted through revelation, then generally forgotten, and finally recollected in a highly intellectual age of deteriorating morality and stability. The esoteric traditions of knowledge, coupled with recent developments in science and philosophy, act as the prompts for knowledge, given an intuitive basis that has been formed through the spread of Christianity. This intuitive basis serves as the concrete way in which the natural anticipations of the mind are gradually shaped in order to recognize the truth when it appears in a shrouded manner in modern philosophy. Both Plato and the Cambridge Platonists are critics of the similar intellectual trends in their times and they respond with similar arguments; however, unlike Plato, the Cambridge Platonists are unable to connect their rational critique with their genetic critique of modern ideas, rendering the latter ineffective. / Thesis (Ph.D, Philosophy) -- Queen's University, 2009-09-24 16:19:49.145

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