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Porphyrios und Augustin

M. Niemeyer (1933)

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  1. Platonism and Christian Thought in Late Antiquity.Panagiotis G. Pavlos, Janby Lars Fredrik, Eyjolfur Emilsson & Torstein Tollefsen (eds.) - 2019 - London: Routledge.
    Platonism and Christian Thought in Late Antiquity examines the various ways in which Christian intellectuals engaged with Platonism both as a pagan competitor and as a source of philosophical material useful to the Christian faith. The chapters are united in their goal to explore transformations that took place in the reception and interaction process between Platonism and Christianity in this period. -/- The contributions in this volume explore the reception of Platonic material in Christian thought, showing that the transmission of (...)
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  • Colloquium 6.Gareth B. Matthews - 1993 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 9 (1):246-260.
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  • Ratio in subiecto? The Sources of Augustine’s Proof for the Immortality of the Soul in the Soliloquia and its Defense in De immortalitate animae.Christian Tornau - 2017 - Phronesis 62 (3):319-354.
    This paper argues that Augustine did not take the proof inSoliloquia2.22-4, which centers on the Aristotelian notion of ‘being in a subject’, from a single source but constructed it in a deliberately imperfect manner from several passages from Porphyry’s works on Aristotle’sCategoriesin order to supplement it with further arguments in Book Three. InDe immortalitate animaeAugustine explicitly discloses the weaknesses of the proof and repairs them by means of a Neoplatonic notion of causality.
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  • There is No Searching for the Self: Self-Knowledge in Book Ten of Augustine’s De Trinitate.Mateusz Stróżyński - 2013 - Phronesis 58 (3):280-300.
    This article explores the conception of self-knowledge in book 10 of Augustine’s De Trinitate. Augustine starts from the worry in Plato’s Meno that one cannot search for something entirely unknown and engages with Plotinus, Ennead 5.3 in developing his own understanding of the mind’s self-knowledge. He concludes that this knowledge is paradoxical in nature: it is necessary and, at the same time, futile; and it is separated from the knowledge of God. Augustine reaches this point by rejecting the Aristotelian identity (...)
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  • Augustine’s Ostia Revisited: a Plotinian or Christian Ascent in Confessiones 9?Anthony Dupont & Mateusz Stróżyński - 2017 - International Journal of Philosophy and Theology 79 (1-2):80-104.
    Augustine converted to Christianity in 386 and described his conversion in his Confessiones a decade later. Much ink has been spilled concerning the question of the specific nature of Augustine’s conversion and the ‘historical accuracy’ of his description thereof 10 years later. The Confessiones seem to describe a volte face: he radically embraced Christianity. But to what kind of Christianity did he convert? We will readdress this question, not by investigating his conversion, but by a close exegesis of Confessiones 9, (...)
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  • Commentary on Attridge.Pheme Perkins - 1991 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 7 (1):30-41.
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