By Anna Marmodoro, Brian D. Prince
Written by way of a bunch of prime students, this distinct choice of essays investigates the perspectives of either pagan and Christian philosophers on causation and the construction of the cosmos. dependent in components, the quantity first seems at divine supplier and the way past due vintage thinkers, together with the Stoics, Plotinus, Porphyry, Simplicius, Philoponus and Gregory of Nyssa, tackled questions corresponding to: is the cosmos everlasting? Did it come from not anything or from whatever pre-existing? How was once it brought on to return into life? Is it fabric or immaterial? the second one half appears at questions bearing on human organisation and accountability, together with the matter of evil and the character of will, contemplating thinkers corresponding to Plotinus, Porphyry, Proclus and Augustine. Highlighting the most vital and engaging facets of those philosophical debates, the quantity may be of significant curiosity to upper-level scholars and students of philosophy, classics, theology and historic historical past.
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Extra info for Causation and Creation in Late Antiquity
7. It is arguably this Peripatetic background that makes it possible to understand something more about Plotinus’ theory and its genesis (and in particular the idea that demiurgic causation does not entail logismos). A recently (2008) discovered fragment from Diogenes of Oinoanda’s inscription (NF 155 ¼ YF 200) sheds new light on the ancient debate about Plato’s demiurge (Hammerstaedt and Smith 2008: 24–6). 9 is part of an anti-Gnostic Großschrift (see Harder 1936), including treatises 30–3, has mostly been discarded.
Note that the residual earth must build up at the centre of the cosmos and nowhere else. For, as we saw, this residue is a type of earth, and all earth naturally travels towards the centre of the cosmos in so far as in Stoic cosmology each of the four elements has its own natural place within the cosmos, and the place of earth is at the centre. I referred to this idea at the end of the previous section in connection with Zeno, and it evidently also has a role to play in Cleanthes’ account of the cosmogony.
Pohlenz 4–5 <καὶ τὸ γεῶδες> add. Pohlenz 6 μετέβαλεν Reiske : μεταβάλοι gX3 : μεταβάλλων codd. alt. / συνιστάναι X1F In book one of On Providence he [Chrysippus] says: ‘when the cosmos is ﬁery through and through it is immediately both its own soul and ruling part. 2) Ex quo eventurum nostri putant id, de quo Panaetium addubitare dicebant, ut ad extremum omnis mundus ignesceret, cum umore consumpto neque terra ali posset nec remearet aer, cuius ortus aqua omni exhausta esse non posset: ita relinqui nihil praeter ignem, a quo rursum animante ac deo renovatio mundi ﬁeret atque idem ornatus oreretur.