History of Western Philosophy

2.5.1 Jewish Greek Philosophy

The main exponent is Philo [30 BCE-50 CE]. Philo read Greek philosophy, especially Platonism and Stoicism, into the Scriptures by the allegorical method which was common in Alexandria [founded by Alexander the Great in 333 BCE, which had become under the descendents of his general Ptolemy [328-181 BCE] the leading commercial and intellectual center of the world and the chief meeting place of Hellenic and Oriental civilization. Here a great scientific museum with its celebrated library of 700,000 volumes was established under Ptolemy which attracted poets, men of science, philosophers from every region of the classical world].

The fundamental concept in the system of Philo is God and his powers are the Logos, the Divine reason or Wisdom, which we recognize through the logos in ourselvesMan, the most important piece of creation, is a microcosm which, like the universe, is composed of both soul and matter [the source of defects and evils in the world]

2.5.2 Neo-Pythagoreanism

has its sources in Platonism. Plato in his old age absorbed the number-theory and the religious mysticism of the Pythagoreans: his immediate successors in his school emphasized these latter day teachings. With the rise of Aristotelianism, the Academy abandoned Pythagoreanism. The Pythagorean secret societies with their mysteries, continued to lead a precarious existence until they were revitalized by the religious upsurge which took possession of the Roman world in the first century CE and the spirit of the times encouraged them to devote themselves once more to philosophy.

The leaders in the movement, however, did not go back to early Pythagoreanism but to the doctrine as it appeared in Platonism and combined it eclectically with other elements of Greek philosophy, including Aristotelianism and Stoicism. All this they naively ascribed to Pythagoras.

2.5.3 Neoplatonism

Generally regarded to have been founded by Plotinus [204-169 BCE.]

derives from Pythagoreanism. Plato's system becomes the framework for a religious worldview. The main figure is Plotinus [204-269 BCE]. His philosophy is briefly summarized: [^1] God is the source of all being [the One whose infinity contains all, the first causeless cause, the unity prior to all being and beyond all being], [^2] the stages of being are [I] pure thought or mind, [ii] soul and [iii] matter; [^3] the human soul is part of the world soul and its freedom consists in turning away from sensuality towards its higher nature.

If it fails to do this it becomes attached after death to another human, animal or plant body according to the degree of its guilt. The ideal in life is return to God this occurs only on rare occasions, [^4] ordinary virtues do not suffice to return to God; first purification from the sense, the body then contemplation, and finally the mystical union with God in which the soul transcends its own thought.

Common to all these theologies, or theosophies, are: the concept of God as a transcendent being, the dualism of God and world, the idea of revealed and mystical knowledge of God, asceticism and world denial, the belief in intermediary beings, demons and angels.

2.6 The Decline Of Greek Philosophy

2.6.1 The closing of the school at Athens

The period from Aristotle on is a decline in quality and originalityNeoplatonism was revived by Procleus [410-485] the head of the Academy at Athens. He was succeeded by Marius, Isidorius, and Damascius. In 529 the School at Athens was closed by an edict of the Emperor Justinian. After this time some good commentaries on the writings of Plato and Aristotle were published by Simplicus, the younger Olympiodorus, and by Boethius [c. 470 / 475 524] and Philoponnus.

The works of Boethius as well as his translations of Aristotelian writings and of Porphyry [Porphyry's Introduction to the Categories of Aristotle: Porphyry of Tyre [232-304] was a pupil of Plotinus] contributed largely to the knowledge of Greek philosophy in the early Middle Ages.

2.6.2 The Consolation of Philosophy by Boethius

written while imprisoned [he came to high political office under Theodoric but was accused of conspiracy against Theodoric], takes its place along with Marcus Aurelius' Meditation [Stoic philosopher, Emperor 121-180] and Thomas U`„ Kempis Imitation of Christ [fourteenth century mystic: 1380-1471] as the great documents in which religious, philosophical and ethical ideas are applied in the personal life of their authors.

In the sixth century, Greek Platonism was making its final desperate attempt to maintain itself in competition with the new Christian worldview but Greek philosophy at this period had lost its vitality, had outlived its usefulness. The future belonged to Christianity; and by a strange irony of fate, the Christian religion, in it attempt to conquer the intellectual world, made an ally of the philosophy of the Greeks.

3 MEDIEVAL PHILOSOPHY

3.1 Doctrine and dogma

While medieval philosophy is philosophy, it is dominated by Christian themes including the formation of the fundamental doctrines and the influence of dogma. Transition from Greek to Medieval philosophy as a decline in Hellenism and ascent of Christianity including incorporation of Greek philosophical and theological ideas has been discussed in the previous pages and in the outline of periods, names and dates.

Doctrine in theology refers to theoretical component of religious experience. Dogma refers to the first principles at the core of doctrine, professed as true and essential by those of the faith.

3.2 The periods of medieval philosophy

The Patristic Period: from the origins of Christianity: the time of Christ to the formation of the major and fundamental doctrines and the triumph of Christianity as an organized Church [ending, philosophically, with Augustine]

The Scholastic Period: of philosophical construction devoted to the elaboration of a philosophy in which the subject matter and guiding principles were determined by "dogma".