Platonism

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Platonism is the philosophy of Plato and philosophical systems closely derived from it. The philosophy affirms the existence of abstract objects, which are asserted to exist in a third realm distinct both from the sensible external world and from the internal world of consciousness, and is the opposite of nominalism. [1] 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" have established senses in the history of philosophy, where they denote positions that have little to do with the modern notion of an abstract object. [2] Platonists do not necessarily accept any of the doctrines of Plato. [1]

Philosophy Study of general and fundamental questions

Philosophy is the study of general and fundamental questions about existence, knowledge, values, reason, mind, and language. Such questions are often posed as problems to be studied or resolved. The term was probably coined by Pythagoras. Philosophical methods include questioning, critical discussion, rational argument, and systematic presentation. Classic philosophical questions include: Is it possible to know anything and to prove it? What is most real? Philosophers also pose more practical and concrete questions such as: Is there a best way to live? Is it better to be just or unjust? Do humans have free will?

Plato Classical Greek philosopher

Plato was an Athenian philosopher during the Classical period in Ancient Greece, founder of the Platonist school of thought, and the Academy, the first institution of higher learning in the Western world.

Nominalism is a philosophical view which comes at least in two varieties. In one of them it is the rejection of abstract objects, in the other it is the rejection of universals.

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In a narrower sense, the term might indicate the doctrine of Platonic realism. The central concept of Platonism, a distinction essential to the Theory of Forms, is the distinction between the reality which is perceptible but unintelligible, and the reality which is imperceptible but intelligible. The forms are typically described in dialogues such as the Phaedo , Symposium and Republic as transcendent perfect archetypes of which objects in the everyday world are imperfect copies.

Platonic realism is a philosophical term usually used to refer to the idea of realism regarding the existence of universals or abstract objects after the Greek philosopher Plato. As universals were considered by Plato to be ideal forms, this stance is ambiguously also called Platonic idealism. This should not be confused with idealism as presented by philosophers such as George Berkeley: as Platonic abstractions are not spatial, temporal, or mental, they are not compatible with the later idealism's emphasis on mental existence. Plato's Forms include numbers and geometrical figures, making them a theory of mathematical realism; they also include the Form of the Good, making them in addition a theory of ethical realism.

Phædo or Phaedo, also known to ancient readers as On The Soul, is one of the best-known dialogues of Plato's middle period, along with the Republic and the Symposium. The philosophical subject of the dialogue is the immortality of the soul. It is set in the last hours prior to the death of Socrates, and is Plato's fourth and last dialogue to detail the philosopher's final days, following Euthyphro, Apology, and Crito.

<i>Symposium</i> (Plato) philosophical text by Plato

The Symposium is a philosophical text by Plato dated c. 385–370 BC. It depicts a friendly contest of extemporaneous speeches given by a group of notable men attending a banquet. The men include the philosopher Socrates, the general and political figure Alcibiades, and the comic playwright Aristophanes. The speeches are to be given in praise of Eros, the god of love and desire. In the Symposium, Eros is recognized both as erotic love and as a phenomenon capable of inspiring courage, valor, great deeds and works, and vanquishing man's natural fear of death. It is seen as transcending its earthly origins and attaining spiritual heights. This extraordinary elevation of the concept of love raises a question of whether some of the most extreme extents of meaning might be intended as humor or farce. Eros is almost always translated as "love", and the English word has its own varieties and ambiguities that provide additional challenges to the effort to understand the Eros of ancient Athens.

In the Republic the highest form is identified as the Form of the Good, the source of all other forms, which could be known by reason. In the Sophist , a later work, the forms being, sameness and difference are listed among the primordial "Great Kinds". In the 3rd century BC, Arcesilaus adopted skepticism, which became a central tenet of the school until 90 BC when Antiochus added Stoic elements, rejected skepticism, and began a period known as Middle Platonism.

"Form of the Good", or more literally "the idea of the good" is a concept in the philosophy of Plato. It is described in Plato's dialogue the Republic (508e2–3), speaking through the character of Socrates. Plato introduces several forms in his works, but identifies the Form of the Good as the superlative. This form is the one that allows a philosopher-in-training to advance to a philosopher-king. It cannot be clearly seen or explained, but once it is recognized, it is the form that allows one to realize all the other forms.

The Sophist is a Platonic dialogue from the philosopher's late period, most likely written in 360 BC. Its main theme is to identify what a sophist is and how a sophist differs from a philosopher and statesman. Because each seems distinguished by a particular form of knowledge, the dialogue continues some of the lines of inquiry pursued in the epistemological dialogue, Theaetetus, which is said to have taken place the day before. Because the Sophist treats these matters, it is often taken to shed light on Plato's Theory of Forms and is compared with the Parmenides, which criticized what is often taken to be the theory of forms.

Arcesilaus ancient Greek philosopher

Arcesilaus was a Greek philosopher and founder of the Second or Middle Academy—the phase of Academic scepticism. Arcesilaus succeeded Crates as the sixth head (scholarch) of the Academy c. 264 BC. He did not preserve his thoughts in writing, so his opinions can only be gleaned second-hand from what is preserved by later writers. He was the first Academic to adopt a position of philosophical scepticism, that is, he doubted the ability of the senses to discover truth about the world, although he may have continued to believe in the existence of truth itself. This brought in the sceptical phase of the Academy. His chief opponents were the Stoics and their dogma of katalepsis.

In the 3rd century AD, Plotinus added mystical elements, establishing Neoplatonism, in which the summit of existence was the One or the Good, the source of all things; in virtue and meditation the soul had the power to elevate itself to attain union with the One. Platonism had a profound effect on Western thought, and many Platonic notions were adopted by the Christian church which understood Plato's forms as God's thoughts, while Neoplatonism became a major influence on Christian mysticism, in the West through St Augustine, Doctor of the Catholic Church whose Christian writings were heavily influenced by Plotinus' Enneads , [3] and in turn were foundations for the whole of Western Christian thought. [4]

Plotinus Neoplatonist philosopher

Plotinus was a major Greek-speaking philosopher of the ancient world. In his philosophy, described in the Enneads, there are three principles: the One, the Intellect, and the Soul. His teacher was Ammonius Saccas, who was of the Platonic tradition. Historians of the 19th century invented the term Neoplatonism and applied it to Plotinus and his philosophy, which was influential in Late Antiquity. Much of the biographical information about Plotinus comes from Porphyry's preface to his edition of Plotinus' Enneads. His metaphysical writings have inspired centuries of Pagan, Jewish, Christian, Gnostic, and 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 that laid the foundation for Christian notions of Jesus being both god and man, a foundational idea in Christian theology.

Neoplatonism Strand of Platonic philosophy that emerged in the 3rd century AD

Neoplatonism is a strand of Platonic philosophy that emerged in the third century AD against the background of Hellenistic philosophy and religion. The term does not encapsulate a set of ideas as much as it encapsulates a chain of thinkers which began with Ammonius Saccas and his student Plotinus and which stretches to the sixth century AD. Even though neoplatonism primarily circumscribes the thinkers who are now labeled Neoplatonists and not their ideas, there are some ideas that are common to neoplatonic systems, for example, the monistic idea that all of reality can be derived from a single principle, "the One".

Christianity is an Abrahamic monotheistic religion based on the life and teachings of Jesus of Nazareth. Its adherents, known as Christians, believe that Jesus is the Christ, the Son of God, and the savior of all people, whose coming as the Messiah was prophesied in the Hebrew Scriptures of Judaism, called the Old Testament in Christianity, and chronicled in the New Testament. It is the world's largest religion with over 2.4 billion followers.

Philosophy

Plato, holding his Timaeus detail from the Vatican fresco The School of Athens Platon.JPG
Plato, holding his Timaeus detail from the Vatican fresco The School of Athens

The primary concept is the Theory of Forms. The only true being is founded upon the forms, the eternal, unchangeable, perfect types, of which particular objects of moral and responsible sense are imperfect copies. The multitude of objects of sense, being involved in perpetual change, are thereby deprived of all genuine existence. [5] The number of the forms is defined by the number of universal concepts which can be derived from the particular objects of sense. [5] The following excerpt may be representative of Plato's middle period metaphysics and epistemology:

[Socrates:] "Since the beautiful is opposite of the ugly, they are two."

[Glaucon:] "Of course."
"And since they are two, each is one?"
"I grant that also."
"And the same account is true of the just and unjust, the good and the bad, and all the forms. Each of them is itself one, but because they manifest themselves everywhere in association with actions, bodies, and one another, each of them appears to be many."
"That's right."
"So, I draw this distinction: On one side are those you just now called lovers of sights, lovers of crafts, and practical people; on the other side are those we are now arguing about and whom one would alone call philosophers."
"How do you mean?"
"The lovers of sights and sounds like beautiful sounds, colors, shapes, and everything fashioned out of them, but their thought is unable to see and embrace the nature of the beautiful itself."
"That's for sure."
"In fact, there are very few people who would be able to reach the beautiful itself and see it by itself. Isn't that so?"
"Certainly."
"What about someone who believes in beautiful things, but doesn't believe in the beautiful itself and isn't able to follow anyone who could lead him to the knowledge of it? Don't you think he is living in a dream rather than a wakened state? Isn't this dreaming: whether asleep or awake, to think that a likeness is not a likeness but rather the thing itself that it is like?"
"I certainly think that someone who does that is dreaming."
"But someone who, to take the opposite case, believes in the beautiful itself, can see both it and the things that participate in it and doesn't believe that the participants are it or that it itself is the participants--is he living in a dream or is he awake?
"He's very much awake."

(Republic Bk. V, 475e-476d, translation G.M.A Grube)

Book VI of the Republic identifies the highest form as the Form of the Good, the cause of all other Ideas, and that on which the being and knowing of all other Forms is contingent. Conceptions derived from the impressions of sense can never give us the knowledge of true being; i.e. of the forms. [5] It can only be obtained by the soul's activity within itself, apart from the troubles and disturbances of sense; that is to say, by the exercise of reason. [5] Dialectic, as the instrument in this process, leading us to knowledge of the forms, and finally to the highest form of the Good, is the first of sciences. [5] Later Neoplatonism, beginning with Plotinus, identified the Good of the Republic with the so-called transcendent, absolute One of the first hypothesis of the Parmenides (137c-142a).

Platonist ethics is based on the Form of the Good. Virtue is knowledge, the recognition of the supreme form of the good. [5] And, since in this cognition, the three parts of the soul, which are reason, spirit, and appetite, all have their share, we get the three virtues, Wisdom, Courage, and Moderation. [5] The bond which unites the other virtues is the virtue of Justice, by which each part of the soul is confined to the performance of its proper function. [5]

Platonism had a profound effect on Western thought. In many interpretations of the Timaeus Platonism, [6] like Aristotelianism, poses an eternal universe, as opposed to the nearby Judaic tradition that the universe had been created in historical time, with its continuous history recorded. Unlike Aristotelianism, Platonism describes idea as prior to matter and identifies the person with the soul. Many Platonic notions secured a permanent place in Christianity. [7]

History

The Academy

Site of Plato's Academy in Athens Athens Plato Academy Archaeological Site 3.jpg
Site of Plato's Academy in Athens

Platonism was originally expressed in the dialogues of Plato, in which the figure of Socrates is used to expound certain doctrines, that may or may not be similar to the thought of the historical Socrates, Plato's master. Plato delivered his lectures at the Academy, a precinct containing a sacred grove outside the walls of Athens. The school continued there long after Plato's death. There were three periods: the Old, Middle, and New Academy. The chief figures in the Old Academy were Speusippus (Plato's nephew), who succeeded him as the head of the school (until 339 BC), and Xenocrates (until 313 BC). Both of them sought to fuse Pythagorean speculations on number with Plato's theory of forms.

Around 266 BC, Arcesilaus became head of the Academy. This phase, known as the Middle Academy, strongly emphasized Academic skepticism. It was characterized by its attacks on the Stoics and their assertion of the certainty of truth and our knowledge of it. The New Academy began with Carneades in 155 BC, the fourth head in succession from Arcesilaus. It was still largely skeptical, denying the possibility of knowing an absolute truth; both Arcesilaus and Carneades believed that they were maintaining a genuine tenet of Plato.

Middle Platonism

Around 90 BC, Antiochus of Ascalon rejected skepticism, making way for the period known as Middle Platonism, in which Platonism was fused with certain Peripatetic and many Stoic dogmas. In Middle Platonism, the Platonic Forms were not transcendent but immanent to rational minds, and the physical world was a living, ensouled being, the World-Soul. Pre-eminence in this period belongs to Plutarch. The eclectic nature of Platonism during this time is shown by its incorporation into Pythagoreanism (Numenius of Apamea) and into Jewish philosophy (Philo of Alexandria).

Neoplatonism

In the third century, Plotinus recast Plato's system, establishing Neoplatonism, in which Middle Platonism was fused with mysticism. At the summit of existence stands the One or the Good, as the source of all things. [8] It generates from itself, as if from the reflection of its own being, reason, the nous , - wherein is contained the infinite store of ideas. [8] The world-soul, the copy of the nous, is generated by and contained in it, as the nous is in the One, and, by informing matter in itself nonexistent, constitutes bodies whose existence is contained in the world-soul. [8] Nature therefore is a whole, endowed with life and soul. Soul, being chained to matter, longs to escape from the bondage of the body and return to its original source. [8] In virtue and philosophical thought it has the power to elevate itself above the reason into a state of ecstasy, where it can behold, or ascend to, that one good primary Being whom reason cannot know. [8] To attain this union with the Good, or God, is the true function of human beings. [8]

Plotinus' disciple, Porphyry, followed by Iamblichus, developed the system in conscious opposition to Christianity. The Platonic Academy was re-established during this period; its most renowned head was Proclus (died 485), a celebrated commentator on Plato's writings. The Academy persisted until Roman emperor Justinian closed it in 529.

Christianity and Platonism

Many Western churchmen, including Augustine of Hippo, have been influenced by Platonism. Sandro Botticelli 050.jpg
Many Western churchmen, including Augustine of Hippo, have been influenced by Platonism.

Platonism has had some influence on Christianity through Clement of Alexandria and Origen, [7] and the Cappadocian Fathers. [9] St. Augustine was heavily influenced by Platonism as well, which he encountered through the Latin translations of Marius Victorinus of the works of Porphyry and/or Plotinus. [7]

Platonism was considered authoritative in the Middle Ages. [7] Platonism also influenced both Eastern and Western mysticism. [7] [10] Meanwhile, Platonism influenced various philosophers. [7] While Aristotle became more influential than Plato in the 13th century, St. Thomas Aquinas's philosophy was still in certain respects fundamentally Platonic. [7]

With the Renaissance, scholars became more interested in Plato himself. [7] In 16th-, 17th-, and 19th-century England, Plato's ideas influenced many religious thinkers. [7] Orthodox Protestantism in continental Europe, however, distrusts natural reason and has often been critical of Platonism. [7] An issue in the reception of Plato in early modern Europe was how to deal with the same-sex elements of his corpus. [11]

Christoplatonism is a term used to refer to a dualism opined by Plato, which holds spirit is good but matter is evil, [12] which influenced some christian churches, though the Bible's teaching directly contradicts this philosophy and thus it receives constant criticism from many teachers in the Christian Church today. According to the Methodist Church, Christoplatonism directly "contradicts the Biblical record of God calling everything He created good." [12]

Modern Platonism

Apart from historical Platonism originating from thinkers such as Plato himself, Numenius, Plotinus, Augustine and Proclus, we also encounter the theory of abstract objects in the modern sense.

Platonism is the view that there exist such things as abstract objects — where an abstract object is an object that does not exist in space or time and which is therefore entirely non-physical and non-mental. Platonism in this sense is a contemporary view. [13]

This modern Platonism has been endorsed in one way or another at one time or another by numerous philosophers. In late modern philosophy, Platonism was defended by logicist Gottlob Frege. [13] Contemporary analytic philosophers who espoused Platonism in metaphysics include Bertrand Russell, [13] Alonzo Church, [13] Kurt Gödel, [13] W. V. O. Quine, [13] David Kaplan, [13] Saul Kripke, [13] and Edward Zalta. [14] Modern Platonism recognizes a range of objects, including numbers, sets, truth values, properties, types, propositions and meanings (see abstract object theory). Iris Murdoch espoused Platonism in moral philosophy in her 1970 book The Sovereignty of Good .

In contemporary Continental philosophy, Edmund Husserl's arguments against psychologism are believed to derive from a Platonist conception of logic, which he had discovered in the work of his mentor Bernard Bolzano around 1890/91 [15] —Husserl explicitly mentioned Bolzano, G. W. Leibniz and Hermann Lotze as inspirations for his position in his Logical Investigations (1900–1). Other prominent contemporary Continental philosophers interested in Platonism in a general sense include Leo Strauss, [16] Simone Weil, [17] and Alain Badiou. [18]

See also

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Related Research Articles

Ammonius Saccas was a Greek philosopher from Alexandria who was often referred to as one of the founders of Neoplatonism. He is mainly known as the teacher of Plotinus, whom he taught for eleven years from 232 to 243. He was undoubtedly the biggest 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 analytic philosophy, anti-realism is an epistemological position first articulated by British philosopher Michael Dummett. The term was coined as an argument against a form of realism Dummett saw as 'colorless reductionism'.

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 to be consequences of something else. Depending on the system, they may be considered to be either uncreated and eternal or the product of some other entity.

Platonic idealism usually refers to Plato's theory of forms or doctrine of ideas.

Proclus Lycaeus, called the Successor, was a Greek Neoplatonist philosopher, one of the last major classical philosophers. He set forth one of the most elaborate and fully developed systems of Neoplatonism. He stands near the end of the classical development of philosophy, and was very influential on Western medieval philosophy.

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.

Xenocrates Ancient greek philosopher

Xenocrates of Chalcedon was a Greek philosopher, mathematician, and leader (scholarch) of the Platonic Academy from 339/8 to 314/3 BC. His teachings followed those of Plato, which he attempted to define more closely, often with mathematical elements. He distinguished three forms of being: the sensible, the intelligible, and a third compounded of the two, to which correspond respectively, sense, intellect and opinion. He considered unity and duality to be gods which rule the universe, and the soul a self-moving number. God pervades all things, and there are daemonical powers, intermediate between the divine and the mortal, which consist in conditions of the soul. He held that mathematical objects and the Platonic Ideas are identical, unlike Plato who distinguished them. In ethics, he taught that virtue produces happiness, but external goods can minister to it and enable it to effect its purpose.

Christianity and Hellenistic philosophy

Christianity and Hellenistic philosophies experienced complex interactions during the first to the fourth centuries.

Middle Platonism is the modern name given to a stage in the development of Platonic philosophy, lasting from about 90 BC – when Antiochus of Ascalon rejected the scepticism of the New Academy – until the development of Neoplatonism under Plotinus in the 3rd century. Middle Platonism absorbed many doctrines from the rival Peripatetic and Stoic schools. The pre-eminent philosopher in this period, Plutarch, defended the freedom of the will and the immortality of the soul. He sought to show that God, in creating the world, had transformed matter, as the receptacle of evil, into the divine soul of the world, where it continued to operate as the source of all evil. God is a transcendent being, which operates through divine intermediaries, which are the gods and daemons of popular religion. Numenius of Apamea combined Platonism with Neopythagoreanism and other eastern philosophies, in a move which would prefigure the development of Neoplatonism.

Numenius of Apamea was a Greek philosopher, who lived in Apamea in Syria and Rome, and flourished during the latter half of the 2nd century AD. He was a Neopythagorean and forerunner of the Neoplatonists.

Neoplatonism and Gnosticism

Gnosticism refers to a collection of religious groups originating in Jewish religiosity in Alexandria in the first few centuries CE. Neoplatonism was a school of Hellenistic philosophy that took shape in the 3rd century, based on the teachings of Plato and some of his early followers. While Gnosticism was influenced by Middle Platonism, neo-Platonists from the third century onward rejected Gnosticism.

Hellenistic philosophy is the period of Western philosophy that was developed in the Hellenistic period following Aristotle and ending with the beginning of Neoplatonism.

Neoplatonism and Christianity

Neoplatonism was a major influence on Christian theology throughout Late Antiquity and the Middle Ages in the West. This was due to St. Augustine of Hippo, who was influenced by the early Neoplatonists Plotinus and Porphyry, as well as the works of the Christian writer Pseudo-Dionysius the Areopagite, who was influenced by later Neoplatonists, such as Proclus and Damascius.

Academic skepticism refers to the skeptical period of ancient Platonism dating from around 266 BC, when Arcesilaus became head of the Platonic Academy, until around 90 BC, when Antiochus of Ascalon rejected skepticism, although individual philosophers, such as Favorinus and his teacher Plutarch continued to defend Academic skepticism after this date. Unlike the existing school of skepticism, the Pyrrhonists, they maintained that knowledge of things is impossible. Ideas or notions are never true; nevertheless, there are degrees of probability, and hence degrees of belief, which allow one to act. The school was characterized by its attacks on the Stoics and on their belief that convincing impressions led to true knowledge. The most important Academic skeptics were Arcesilaus, Carneades, and Philo of Larissa.

Allegorical interpretations of Plato

Many Plato interpreters held that his writings contain passages with double meanings, called 'allegories' or 'symbols', 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 first century CE through the Renaissance and into the Eighteenth Century, and were advocated by major figures such as Plotinus, Proclus, and Ficino. Beginning with Philo of Alexandria, these views influenced Jewish, Christian and Islamic interpretation of their holy scriptures. They spread widely in the Renaissance and contributed to the fashion for allegory among poets such as Dante, Spenser, and Shakespeare.

References

  1. 1 2 " 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" have established senses in the history of philosophy, where they denote positions that have little to do with the modern notion of an abstract object. In this connection, it is essential to bear in mind that modern platonists (with a small 'p') need not accept any of the doctrines of Plato, just as modern nominalists need not accept the doctrines of the medieval Nominalists." "Abstract Objects", Gideon Rosen, The Stanford Encyclopedia of Philosophy (Spring 2012 Edition), Edward N. Zalta (ed.).
  2. "Abstract Objects", Gideon Rosen, The Stanford Encyclopedia of Philosophy (Spring 2012 Edition), Edward N. Zalta (ed.).
  3. O'Connell SJ, RJ, The Enneads and St Augustine's Vision of Happiness. Vigiliae Christianae 17 (1963) 129-164 (JSTOR)
  4. Pelikan, Jaroslav. The Christian Tradition: A History of the Development of Doctrine. Vol 1: The Emergence of the Catholic Tradition 100-600; Pelikan, Jaroslav. The Christian Tradition: A History of the Development of Doctrine. Vol 3: The Growth of Mediaeval Theology 600-1300, section, "The Augustinian Synthesis".
  5. 1 2 3 4 5 6 7 8 Oskar Seyffert, (1894), Dictionary of Classical Antiquities, page 481
  6. cf. Proclus' commentary on the Timaeus; Cornford 1937
  7. 1 2 3 4 5 6 7 8 9 10 "Platonism." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  8. 1 2 3 4 5 6 Oskar Seyffert, (1894), Dictionary of Classical Antiquities, page 484
  9. Armstrong, A. H., ed., The Cambridge History of Later Greek and Early Medieval Philosophy, Cambridge, 1970.
  10. Louth, Andrew. The Origins of the Christian Mystical Tradition: From Plato to Denys. Oxford: Oxford University Press, 1983.
  11. Reeser, Todd W. 2016. Chicago: University of Chicago Press.
  12. 1 2 Robin Russell (6 April 2009). "Heavenly minded: It's time to get our eschatology right, say scholars, authors". UM Portal. Archived from the original on 22 July 2011. Retrieved 10 March 2011. Greek philosophers—who believed that spirit is good but matter is evil—also influenced the church, says Randy Alcorn, author of Heaven (Tyndale, 2004). He coined the term "Christoplatonism" to describe that kind of dualism, which directly contradicts the biblical record of God calling everything he created "good."
  13. 1 2 3 4 5 6 7 8 Platonism in Metaphysics (Stanford Encyclopedia of Philosophy)
  14. Linsky, B., and Zalta, E., 1995, "Naturalized Platonism vs. Platonized Naturalism", The Journal of Philosophy, 92(10): 525–555.
  15. Alfred Schramm, Meinongian Issues in Contemporary Italian Philosophy, Walter de Gruyter, 2009, p. 28.
  16. Peter Graf Kielmansegg, Horst Mewes, Elisabeth Glaser-Schmidt (eds.), Hannah Arendt and Leo Strauss: German Émigrés and American Political Thought After World War II, Cambridge University Press, 1997, p. 97: "Many commentators think that [Strauss's] exposition of the true Platonist was meant as a self-description of Strauss."
  17. Doering, E. Jane, and Eric O. Springsted, eds. (2004) The Christian Platonism of Simone Weil. University of Notre Dame Press. p. 29.
  18. Sean Bowden, Badiou and Philosophy, Edinburgh University Press, 2012, p. 63.

Further reading