Byzantine philosophy refers to the distinctive philosophical ideas of the philosophers and scholars of the Byzantine Empire, especially between the 8th and 15th centuries. It was characterised by a Christian world-view, closely linked to Eastern Orthodox theology, but drawing ideas directly from the Greek texts of Plato, Aristotle, and the Neoplatonists.
Greek science and literature remained alive in the Byzantine world, and Byzantine philosophy drew heavily on Plato, Aristotle, and the Neoplatonists, even if it was now Christian in tone. In the 7th century, John of Damascus produced a three-part encyclopedia containing in its third part a systematic exposition of Christian theology. [1] In the 9th century Photios, the Patriarch of Constantinople, collected many works by ancient writers, and studied Aristotelian logic, and his pupil Arethas commentated on works by Plato and Aristotle. [2] By the 11th and 12th centuries there was a growing interest in the teaching of philosophy, and figures such as Michael Psellos, Eustratius of Nicaea, and Michael of Ephesus wrote commentaries on Aristotle. [2] In the 13th and 14th centuries we have important philosophers such as Nicephorus Blemmydes and Theodore Metochites. An important figure was Gregory Palamas who defended the mystical movement known as Hesychasm, which involved the use of the noetic Jesus prayer to achieve a vision of the uncreated Light also called the Illumination or Vision of God. [1] It was the Hesychast movement that caused a rift in the Christian East which led many philosophically minded individuals to go West. This migration played a critical role in the manifestation of the Renaissance in the West. Especially the role Barlaam of Calabria, who opposed Hesychasm, played in the formation of Roman Catholic theology in the West. The last great philosopher of Byzantium was Gemistus Pletho who felt that a restored Platonism could reverse the decline of the Empire. He was an important figure in the transmission of ancient philosophy to the West. [1]
Byzantine society was well educated by the standards of its time, with high levels of literacy compared to the rest of the world. Significantly it possessed a secular education system that was a continuation of the academies of classical antiquity. Primary education was widely available, even at the village level. Uniquely in that society education was available for both sexes. It was in this context that the secular University of Constantinople can be understood. Further still secular education was common, to a degree, in the empire. As for many centuries, before the Muslim conquest, similar institutions operated in such major provincial capitals as Antioch and Alexandria. [3]
The original school was founded in 425 by Emperor Theodosius II with 31 chairs for Law, Philosophy, Medicine, Arithmetic, Geometry, Astronomy, Music, Rhetoric and other subjects, 15 to Latin and 16 to Greek. The university existed until the 15th century. [4]
The main content of higher education for most students was rhetoric, philosophy and law. With the aim of producing competent, and learned personnel to staff the bureaucratic postings of state and church. In this sense the university was the secular equivalent of the Theological Schools. The university maintained an active philosophical tradition based on Platonism and Aristotelianism, with the former being the longest unbroken Platonic school, running for close to two millennia until the 15th century.
The School of Magnaura was founded in the 9th century and in the 11th new schools of philosophy and law were established at the Capitol School. The period of decline begun with the Latin conquest of 1204 although the university survived as a non-secular institution under Church management until the Fall of Constantinople.
The principal characteristics of Byzantine philosophy are: [2]
The world and humanity are subject to divine providence, but the Byzantine philosophers asserted the need for free will and self-determination. The soul as immortal is uncreated in its energies but created in itself. Soul is body plus spirit, and directly connects with the intellect to enable the achievement of happiness by means of the freedom of decision. The relationship between God and human beings is based on love, which explains the central place of humans in creation. [2]
The relationship between the mystic, religious understanding of God and a philosophical one has various stages of development in the history of the Roman East. The nous as mind in Byzantine philosophy is given the central role of understanding only when it is placed or reconciled with the heart or soul of the person. The soul being the whole unit of man the mind as rational and noetic being an integral part of man's soul. Earlier versions of Christian and Greek philosophical syncretism are in modern times referred to as Neoplatonic. An example of this can be seen in the works of Origen and his teaching on the nous as to Origen, all souls pre-existed with their Creator in a perfect, spiritual (non-material) state as "minds" or nous, but later fell away in order to pursue an existence independent of God. Since all souls were created absolutely free, God could not simply force them to return to Him (this was, according to Origen, due to God's boundless love and respect for His creatures). Instead, God created the material cosmos, and initiated history, for the purpose of guiding the wayward souls back to contemplation of His infinite mind, which is, according to Origen, the perfect state. [5]
Ammonius Saccas was a Hellenistic Platonist self-taught philosopher from Alexandria, generally regarded as the precursor of Neoplatonism and/or one of its founders. He is mainly known as the teacher of Plotinus, whom he taught from 232 to 243. He was undoubtedly the most significant influence on Plotinus in his development of Neoplatonism, although little is known about his own philosophical views. Later Christian writers stated that Ammonius was a Christian, but it is now generally assumed that there was a different Ammonius of Alexandria who wrote biblical texts.
In the Platonic, Neopythagorean, Middle Platonic, and Neoplatonic schools of philosophy, the demiurge is an artisan-like figure responsible for fashioning and maintaining the physical universe. The Gnostics adopted the term demiurge. Although a fashioner, the demiurge is not necessarily the same as the creator figure in the monotheistic sense, because the demiurge itself and the material from which the demiurge fashions the universe are both considered consequences of something else. Depending on the system, they may be considered either uncreated and eternal or the product of some other entity.
Proclus Lycius, called Proclus the Successor, was a Greek Neoplatonist philosopher, one of the last major classical philosophers of late antiquity. He set forth one of the most elaborate and fully developed systems of Neoplatonism and, through later interpreters and translators, exerted an influence on Byzantine philosophy, Early Islamic philosophy, Scholastic philosophy, and German Idealism, especially G.W.F. Hegel, who called Proclus's Platonic Theology "the true turning point or transition from ancient to modern times, from ancient philosophy to Christianity."
Plotinus was a Greek Platonist philosopher, born and raised in Roman Egypt. Plotinus is regarded by modern scholarship as the founder of Neoplatonism. His teacher was the self-taught philosopher Ammonius Saccas, who belonged to the Platonic tradition. Historians of the 19th century invented the term "neoplatonism" and applied it to refer to Plotinus and his philosophy, which was vastly influential during late antiquity, the Middle Ages, and the Renaissance. Much of the biographical information about Plotinus comes from Porphyry's preface to his edition of Plotinus' most notable literary work, The Enneads. In his metaphysical writings, Plotinus described three fundamental principles: the One, the Intellect, and the Soul. His works have inspired centuries of pagan, Jewish, Christian, Gnostic, and early Islamic metaphysicians and mystics, including developing precepts that influence mainstream theological concepts within religions, such as his work on duality of the One in two metaphysical states.
Apophatic theology, also known as negative theology, is a form of theological thinking and religious practice which attempts to approach God, the Divine, by negation, to speak only in terms of what may not be said about the perfect goodness that is God. It forms a pair together with cataphatic theology, which approaches God or the Divine by affirmations or positive statements about what God is.
Georgios Gemistos Plethon, commonly known as Gemistos Plethon, was a Greek scholar and one of the most renowned philosophers of the late Byzantine era. He was a chief pioneer of the revival of Greek scholarship in Western Europe. As revealed in his last literary work, the Nomoi or Book of Laws, which he circulated only among close friends, he rejected Christianity in favour of a return to the worship of the classical Hellenic gods, mixed with ancient wisdom based on Zoroaster and the Magi.
Christian philosophy includes all philosophy carried out by Christians, or in relation to the religion of Christianity. Christian philosophy emerged with the aim of reconciling science and faith, starting from natural rational explanations with the help of Christian revelation. Several thinkers such as Origen of Alexandria and Augustine believed that there was a harmonious relationship between science and faith, others such as Tertullian claimed that there was contradiction and others tried to differentiate them.
Platonism is the philosophy of Plato and philosophical systems closely derived from it, though contemporary Platonists do not necessarily accept all doctrines of Plato. Platonism has had a profound effect on Western thought. At the most fundamental level, Platonism affirms the existence of abstract objects, which are asserted to exist in a third realm distinct from both the sensible external world and from the internal world of consciousness, and is the opposite of nominalism. This can apply to properties, types, propositions, meanings, numbers, sets, truth values, and so on. Philosophers who affirm the existence of abstract objects are sometimes called Platonists; those who deny their existence are sometimes called nominalists. The terms "Platonism" and "nominalism" also have established senses in the history of philosophy. They denote positions that have little to do with the modern notion of an abstract object.
Nous, from Greek: νοῦς, is a concept from classical philosophy, sometimes equated to intellect or intelligence, for the faculty of the human mind necessary for understanding what is true or real.
Nikolay Onufriyevich Lossky, also known as N. O. Lossky, was a Russian philosopher, representative of Russian idealism, intuitionist epistemology, personalism, libertarianism, ethics and axiology. He gave his philosophical system the name intuitive-personalism. Born in Latvia, he spent his working life in St. Petersburg, New York, and Paris. He was the father of the influential Christian theologian Vladimir Lossky.
Atticus was an ancient Platonic philosopher who lived in the second century of the Christian era, under the emperor Marcus Aurelius. His lifetime fell into the epoch of Middle Platonism, of which he was one of the most notable representatives.
Neoplatonism was a major influence on Christian theology throughout Late Antiquity and the Middle Ages in the East, and sometimes in the West as well. In the East, major Greek Fathers like Basil, Gregory of Nyssa and Gregory of Nazianzus were influenced by Platonism and Neoplatonism, but also Stoicism often leading towards asceticism and harsh treatment of the body, for example stylite asceticism. In the West, St. Augustine of Hippo was influenced by the early Neoplatonists Plotinus and Porphyry. Later on, in the East, the works of the Christian writer Pseudo-Dionysius the Areopagite, who was influenced by later Neoplatonists such as Proclus and Damascius, became a critical work on which Greek church fathers based their theology, like Maximus believing it was an original work of Dionysius the Areopagite.
David Neil Sedley FBA is a British philosopher and historian of philosophy. He was the seventh Laurence Professor of Ancient Philosophy at Cambridge University.
Commentaries on Plato refers to the great mass of literature produced, especially in the ancient and medieval world, to explain and clarify the works of Plato. Many Platonist philosophers in the centuries following Plato sought to clarify and summarise his thoughts, but it was during the Roman era, that the Neoplatonists, in particular, wrote many commentaries on individual dialogues of Plato, many of which survive to the present day.
Neoplatonism is a version of Platonic philosophy that emerged in the 3rd century AD against the background of Hellenistic philosophy and religion. The term does not encapsulate a set of ideas as much as a series of thinkers. Among the common ideas it maintains is monism, the doctrine that all of reality can be derived from a single principle, "the One".
Elias was a Greek scholar and a commentator on Aristotle and Porphyry.
Medieval philosophy is the philosophy that existed through the Middle Ages, the period roughly extending from the fall of the Western Roman Empire in the 5th century until after the Renaissance in the 13th and 14th centuries. Medieval philosophy, understood as a project of independent philosophical inquiry, began in Baghdad, in the middle of the 8th century, and in France and Germany, in the itinerant court of Charlemagne in Aachen, in the last quarter of the 8th century. It is defined partly by the process of rediscovering the ancient culture developed in Greece and Rome during the Classical period, and partly by the need to address theological problems and to integrate sacred doctrine with secular learning. This is one of the defining characteristics in this time period. Understanding God was the focal point of study of the philosophers at that time, Muslim and Christian alike.
Ousia is a philosophical and theological term, originally used in ancient Greek philosophy, then later in Christian theology. It was used by various ancient Greek philosophers, like Plato and Aristotle, as a primary designation for philosophical concepts of essence or substance. In contemporary philosophy, it is analogous to English concepts of nature, being, and ontic. In Christian theology, the concept of θεία ουσία is one of the most important doctrinal concepts, central to the development of trinitarian doctrine.
Linos G. Benakis was a Greek historian of philosophy, professor and researcher. He was married to the law professor, politician and academician Anna Psarouda-Benaki.
Many interpreters of Plato held that his writings contain passages with double meanings, called allegories, symbols, or myths, that give the dialogues layers of figurative meaning in addition to their usual literal meaning. These allegorical interpretations of Plato were dominant for more than fifteen hundred years, from about the 1st century CE through the Renaissance and into the 18th century, and were advocated by major Platonist philosophers such as Plotinus, Porphyry, Syrianus, Proclus, and Marsilio Ficino. Beginning with Philo of Alexandria, these views influenced the Jewish, Christian, and Islamic interpretation of these religions' respective sacred scriptures. They spread widely during the Renaissance and contributed to the fashion for allegory among poets such as Dante Alighieri, Edmund Spenser, and William Shakespeare.
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