Having now benefited from plausible variations and experiences of some of the most vital authors in the Neoplatonic culture of western philosophy, it's time for us to learn those fabrics extra actively by way of the philosophical advancements of the overdue 20th century that supply the best possibilities for intertextual exploration. The hermeneutical undertaking that beckons was once all started in Stephen Gersh's "Neoplatonism after Derrida: Parallelograms" (Brill, 2006) and is raised to the next strength in his current quantity. the following a brand new path is charted within the studying of such old authors as Proclus, Damascius, Augustine, Pseudo-Dionysius, and Meister Eckhart via a severe engagement with the deconstructions of pagan and Christian Neoplatonic texts within the writings of Jacques Derrida.
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Additional info for Being Different: More Neoplatonism After Derrida (Ancient Mediterranean and Medieval Texts and Contexts)
Four. from the only to the clean underlying this statement—a refined reinterpretation of Plato’s dictum in regards to the strong past Being is obviously involved—, it truly is maybe attainable to provide an explanation for what Damascius has in brain by means of evaluating one other passage talking of the transcendence of the final word referent. 129 This passage notes the appropriateness of positing that which can't be mixed or coordinated with the rest and is “so transcendent that, in fact, it doesn't also have the valuables of transcendence”130 after cognition and surmise have run their path. it might be troublesome to posit whatever easily transcendent at this element, argues Damascius, simply because such transcendence is often “with appreciate to whatever” (tinos): in different phrases, it has “a relation to that which it transcends”131 and likewise “a coordination in a definite priority. ”132 In end, the observe “transcendence” itself, because it doesn't converse the reality in regards to the relatively transcendent referent of discourse that's “already simultaneous and coordinated” (hama gar ēdē kai suntetagmenon), needs to the following be prefixed with negation. 133 between all of the attributes denied of the [ ] through Damascius which have been much less usually denied of the 1st precept, “unity” is likely to be the main instantly seen. 134 in different passages of De Principiis, we discover an easy distinction among the final word referent of discourse and the only. a hundred thirty five for instance, Damascius explains how “that which isn't even one” (to ge mēde hen)—here sincerely pointing to the final word referent—is much more unknowable than is the single itself. 136 in addition, the opportunity of contemplating the previous as “nothing” leads, via an etymological clarification of 129 DP I. 21. 3–14. houtōs exērēmenon, hōste mēde to exēirēmenon echein kat’alētheian. an identical paradox is accordingly expressed within the kind of an injunction: “the transcendent … permit or not it's posited as now not transcendent” (exēirēmenon … mēd’exēirēmenon hupokeisthō). 131 schesin … execs to hou exēirētai. 132 en proēgēsei tini syntaxin. 133 cautious consciousness to the language of this passage should convey that Damascius isn't really denying the transcendence of the last word referent of discourse so that it will suggest its immanence. at the least, there's a parallel argument opposed to immanence whilst it's argued at DP I. sixty one. 1–6 that the Ineffable is the only box of all issues in this sort of method that “it isn't really even one, no longer even box, and certainly now not even ineffable” (mēde mian einai, mēde periochēn, mēde einai mēde aporrēton). 134 in numerous passages, Plotinus had denied that the single used to be a harmony. See Enn. V. nine  three and VI. 7  38. one hundred thirty five you will need to word that during later Neoplatonism cohesion = divinity. accordingly for Damascius, the time period “God” (theos) is acceptable to the only yet to not the [ ]. the purpose is validated at DP I. 19. 17–20. four. 136 DP I. 20. five. a hundred thirty 2. four. from the only to the clean 137 ouden (“nothing”) as a mixture of ou (“not”) and [h]en (“one”), to a distinction among his quasi-first precept and the standard first precept.
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