Greatly written resource on theological shifts in structure of ideas in the Hellenic world. I've started with an idea that "in an indivisible cosmos, the divine reveals itself" in sages, philosophers, mystai, logioi interpret it (hermeneuien). Those few that experienced the world of the Divine and weren't left in their speculations without this support of convinction, understanding and experience. Thinking that any thought that lifted the theological narration in a different direction in this days was a heroic, titanic move by those few mystai and physikoi acknowledging the Divine, or those seeking the reasons for natural religion forged in fear managed by a political order to have a "bigger, greater man" in the sky to be feared. This reading helped me reconcile the neoplatonic ideas of Iamblichus with the Pythagorean Tetractys, I needed plenty of philosophical glue to solve the progression from apeiron and monadic generator and further generation of the mutually reflecting world of descending and ascending coil-like (transmigrative) powers. This personal exploration attempts to reconcile a superstructure of theological grand vision with the various worldviews of the Hellenic philosophers, as well as building bridges to Chaldean, Egyptian and Hindi ones. They weren't the same, however, they picked differect aspects of categories of human and religious experience, different practices and mystagogy, but there are points of reference among the models and measuring rods that greatly improve one's personal epiphany, apocalypsis (revealing), by knowing where to put the accentuation in order to interpret them through each other. ( )

Greatly written resource on theological shifts in structure of ideas in the Hellenic world. I've started with an idea that "in an indivisible cosmos, the divine reveals itself" in sages, philosophers, mystai, logioi interpret it (hermeneuien). Those few that experienced the world of the Divine and weren't left in their speculations without this support of convinction, understanding and experience. Thinking that any thought that lifted the theological narration in a different direction in this days was a heroic, titanic move by those few mystai and physikoi acknowledging the Divine, or those seeking the reasons for natural religion forged in fear managed by a political order to have a "bigger, greater man" in the sky to be feared. This reading helped me reconcile the neoplatonic ideas of Iamblichus with the Pythagorean Tetractys, I needed plenty of philosophical glue to solve the progression from apeiron and monadic generator and further generation of the mutually reflecting world of descending and ascending coil-like (transmigrative) powers. This personal exploration attempts to reconcile a superstructure of theological grand vision with the various worldviews of the Hellenic philosophers, as well as building bridges to Chaldean, Egyptian and Hindi ones. They weren't the same, however, they picked differect aspects of categories of human and religious experience, different practices and mystagogy, but there are points of reference among the models and measuring rods that greatly improve one's personal epiphany, apocalypsis (revealing), by knowing where to put the accentuation in order to interpret them through each other. ( )

PR-6

Librería 6. Estante 3.

THEOLOGY OF THE EARLY GREEK PHILOSOPHERS

Jaeger’s basic thesis is that the thought of the pre-Socratic ‘philosophers’ is more recognisably theology than philosophy. Their concerns were with the nature of the divine, and their speculations about the origin of the world were intimately bound up with accounts of the origin of the divine. Thales gives an account of the gods within physical objects; Anaximander defines the divine as ‘the boundless’; Xenophanes pictures God as omnipotent and impassible. In poets such as Xenophanes and Pherecydes we find a movement from the ‘mythological’ deities of Homer toward a more philosophical bent, but it remains focused on the divine.

Parmenides views God as beyond even being; Heraclitus proclaims the divine law of harmony and balance. Finding the via media between Parmenides and Heraclitus becomes the work of later Greek philosophy. In Empedocles, Anaxagoras and Diogenes we find various theories of physics and metaphysics, but each alike insists on a direction to nature, a teleology, and at least hints at an organising divine mind that has ordered the world in these directions.

Only in the Sophists of the fifth century do we really find a turn away from theology to anthropology. The Sophists are less interested in the truth about God and more in the origins of human religious impulses. Jaeger sees this as the decisive loss of the ‘philosophical idea of God’.