_ Source: _Volume 12, Issue 1, pp 13 - 38 This paper assembles evidence from the full scope of Julian’s writings that the emperor had a pronounced interest in medicine and human health, which impacted both his rhetorical and real approach to political, philosophical, and religious problems. His initiatives aimed to promote doctors, medical research, and public health. He emphasized a holistic view of bodily and spiritual health in his version of theurgic Neoplatonism. Medical frames of reference also played an (...) appreciable role in his anti-Christian program. Finally, he himself and others styled him as a physician-king on a divine mission to heal the Empire of the Christian disease. (shrink)

The ancient Neoplatonic doctrine that the rational soul has one or more vehicles—bodies of a semi-material nature which it acquires during its descent through the spheres—plays a crucial part in Marsilio Ficino’s philosophical system, especially in his theory of sense-perception and in his account of the afterlife. Of the soul’s three vehicles, the one made of more or less rarefied air is particularly important, according to Ficino, during the soul’s embodied existence, for he identifies it with thespiritus, the pneumatic substance (...) based in the brain which was believed to serve as an instrument for perception and imagination. He refers to the vehicles in his arguments against the theory of the transmigration of souls into the bodies of animals, claiming that the imaginative suffering experienced after death by souls in their aerial bodies are much more acute than the physical pain they might feel in bodies made of flesh and blood. Since the power of the imagination, for Ficino, is stronger than that of the four senses, the soul’s perceptive activity is more intense after death, when it has lost its earthly body and lives instead in a body made of air. The vehicles, moreover, provided Ficino with evidence for the individual immortality of souls, a doctrine that he was attempting to demonstrate philosophically against the position of Averroes and his followers. In his view, the vehicles ensured the survival after death of two faculties which were intimately connected to personal identity: the imagination and memory. By pointing out the role of the vehicles in transporting the soul’s innermost representations and memories through the universe, Ficino was able to show that the distinguishing traits of our personality are not lost with bodily death, but survive along with the vehicle that carries them. (shrink)

_ Source: _Volume 11, Issue 2, pp 149 - 172 Even among sympathetic readers, there abides a sense that Proclus’ attachment to his authorities at least partially blinds him to Socratic irony. This has serious implications for his conciliation of Homer and Plato in the Sixth Essay of his _Commentary on the Republic_. A significant number of the passages in Plato’s dialogues, which Proclus takes as necessitating their agreement, appear to be examples of Socrates’ ironic mode. If this apparent necessity (...) exists only through a failure to recognize the ironic character of these statements, it would seem to indicate the truth of E.R. Dodds’ famous judgement of Proclus, that he is properly philosophical only insofar as his thought is not subject to the irrationalisms of his pagan piety. The contention of this essay is that Proclus’ project of conciliation is not, in fact, driven by a refusal to recognize Socratic irony, but by his nuanced interpretation of it, an interpretation that is clarified through a consideration of the striking parallels it has with his understanding of poetic symbol. In following this path of inquiry, it will become evident that Proclus’ position on Socratic irony, and the theological conciliation it necessitates, is not an irrational interruption of his otherwise rational system, but an integral feature of its philosophical coherence. (shrink)