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The Face of the Soul, the Face of God: Maximus the Confessor and Prosōpon

100%
Podbielski M.
Forum Philosophicum
|
2014
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vol. 19
|
issue 1
107–144
EN
This paper offers a comprehensive examination of the language of “prosōpon” in Maximus the Confessor. It emerges that “prosōpon” almost never has an autonomous meaning in Maximus’ Christology and anthropology. While “person” is either a synonym for “hypostasis” or a term expressing heretical Christological doctrines, it may be used in its own right when Maximus emphasizes the fact that human actions make each of us recognizable as a unique individual. This usage cannot be separated from the colloquial meanings of “face” and “character,” or from instances of “prosōpon” in Maximian Biblical exegesis. “The face of the intellect,” identified with “the face of Christ” within us and reflected in our actions as “the face of the soul,” is the perfect image of the eternal Divine logoi of virtues, impressed by grace in the intellect of saints and reflected in their actions. Possessing one’s own “persona” or “face,” and building one’s uniqueness through one’s own decisions, is of less interest to Maximus than assimilation of oneself to Christ.
2
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Michael Psellos’ ‘Arrangement’ of Hermias’ Commentary on Plato’s Phaedrus

88%
Arabatzis G.
Peitho. Examina Antiqua
|
2010
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vol. 1
|
issue 1
111-120
EN
The Byzantine philosopher Michael Psellos (11th century) wrote a brief treatise entitled An Explanation of the Drive of the Soul Chariot and the Army of Gods According to Plato in the Phaedrus. The treatise consists of a compilation of excerpts from Hermias’ commentary on the Phae­drus. Psellos does not mention Hermias’ name but rather traces the origins of the treatise back to some “Greek theologians”. Psellos’ text presents a great interpretative challenge: the order of the myths about the charioteer and the parade of gods is reversed so that the former explicates the latter in such a way that the whole Platonic argument is dismissed as “absurd”. The Phaedrus in the Neo ‑Platonic tradition (in Iamblichus in particular) is considered to be a strictly theological dialogue. Yet, Psellos’ arrangement shows that he was not interested in the mythographical or allegorical dimension of the excerpts. He rath­er focused on the epistemic problem, i.e., a reduction of the trichotomy of the soul into a duality of principles. Thus, he followed certain Aristo­telian commentators. Psellos suggests a reduction that is subjectivist or individualist in its nature and he refuses to identify individual intellect with any particular piety.
FR
The Byzantine philosopher Michael Psellos (11th century) wrote a brief treatise entitled An Explanation of the Drive of the Soul Chariot and the Army of Gods According to Plato in the Phaedrus. The treatise consists of a compilation of excerpts from Hermias’ commentary on the Phaedrus. Psellos does not mention Hermias’ name but rather traces the origins of the treatise back to some “Greek theologians”. Psellos’ text presents a great interpretative challenge: the order of the myths about the charioteer and the parade of gods is reversed so that the former explicates the latter in such a way that the whole Platonic argument is dismissed as “absurd”. The Phaedrus in the Neo‑Platonic tradition (in Iamblichus in particular) is considered to be a strictly theological dialogue. Yet, Psellos’ arrangement shows that he was not interested in the mythographical or allegorical dimension of the excerpts. He rath‑ er focused on the epistemic problem, i.e., a reduction of the trichotomy of the soul into a duality of principles. Thus, he followed certain Aristo‑ telian commentators. Psellos suggests a reduction that is subjectivist or individualist in its nature and he refuses to identify individual intellect with any particular piety.
3
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The Category of the Ethico-Aesthetics in the Study of Byzantine Philosophy

88%
Arabatzis G.
Peitho. Examina Antiqua
|
2020
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vol. 11
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issue 1
171-184
EN
The category of the Ethico-Aesthetics, introduced by Søren Kierkegaard, was applied to the study of Byzantine Philosophy by the Greek philoso­pher and theologian Nikolaos Matsoukas (1934–2006). Matsoukas vehe­mently rejected the identification of Byzantine philosophy with a strict Christian moralism. Rather, he viewed it as an ethos which did not lead the ascetics to display Manichean contempt for the body. It was thus a kind of ‘mild asceticism’. This ethical acceptance of the body turns against Neoplatonic speculation and cultivates the habitus that leads to artistic creativity. Byzantine philosophy is thus situated at the midpoint between nominalism and realism, but standing against the realism of the archetypal ideas. The paper concludes with some considerations on the pragmatics of Byzantine philosophy in a Christian world.
4
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Plethon wobec tradycji teologicznej Greków

88%
Kujawa A.
Symbolae Philologorum Posnaniensium Graecae et Latinae
|
2021
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vol. 31
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issue 1
107-127
EN
Byzantine philosopher Georgios Gemistos Pletho (1355–1452) is regarded as the first Philhellene who rejected Christianity and attempted to restore the pogan religion of Hellenic gods. In his last work Books of Laws (Νόμων συγγραφή) he presents his own system of theology based on ancient philosophy and Greek mythology. The aim of the paper is to outline some main features of Plethon’s theology and to show the influence of Greek tradition on it.
5
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Theodore Metochites On Philosophers’ Irony

87%
Domaradzki M.
Peitho. Examina Antiqua
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2014
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vol. 5
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issue 1
295-300
EN
The present article offers the first Polish translation of Theodore Metochites’ important essay on the philosophers’ use and abuse of irony. The translation is preceded by an introduction which briefly presents the author of the Miscellanea philosophica et historica, upon which it reconstructs the argument of essay 8 and provides an assessment of Metochites’ account of irony. 
PL
The present article offers the first Polish translation of Theodore Metochites’ important essay on the philosophers’ use and abuse of irony. The translation is preceded by an introduction which briefly presents the author of the Miscellanea philosophica et historica, upon which it reconstructs the argument of essay 8 and provides an assessment of Metochites’ account of irony.
6
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A Historical Outline of Byzantine Philosophy and Its Basic Subjects

87%
Viglas K.
Peitho. Examina Antiqua
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2010
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vol. 1
|
issue 1
121-144
EN
The article seeks to present an overview of the history of Byzantine philosophy. It takes its point of departure in the most important factors that influenced and shaped the Patristic thought. Subsequently, the paper considers the relative autonomy of Byzantine philosophy and offers a brief profile of major philosophers that contributed to the stream in the period from 9th to 15th century. From the numerous subjects that were taken into account by the most prominent Byzantine philosophers, the article discusses such issues as: the view of God, the problem of ‘conceptual realism’, the relationship between such ‘disci  plines’ as logic, metaphysics, ethics, aesthetics and philosophical anthro  pology. Furthermore, such questions as the place of man in the world, the scope of their freedom and the problem of evil are also touched upon here. The paper concludes with some remarks on the develop  ment of Byzantine philosophy after the fall of Byzantium.
PL
The article seeks to present an overview of the history of Byzantine philosophy. It takes its point of departure in the most important factors that influenced and shaped the Patristic thought. Subsequently, the paper considers the relative autonomy of Byzantine philosophy and offers a brief profile of major philosophers that contributed to the stream in the period from 9th to 15th century. From the numerous subjects that were taken into account by the most prominent Byzantine philosophers, the article discusses such issues as: the view of God, the problem of ‘conceptual realism’, the relationship between such ‘disci‑ plines’ as logic, metaphysics, ethics, aesthetics and philosophical anthro‑ pology. Furthermore, such questions as the place of man in the world, the scope of their freedom and the problem of evil are also touched upon here. The paper concludes with some remarks on the develop‑ ment of Byzantine philosophy after the fall of Byzantium.
7
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Marian Wesoły’s Greek Philosophy in Byzantium

87%
Jaworska-Wołoszyn M.
Peitho. Examina Antiqua
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2017
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vol. 8
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issue 1
447-458
EN
Marian Wesoły devoted a considerable part of his life and research to studying the philosophical thought of antiquity. He is, therefore, widely known to scientific community as an admirer of Hellas, outstanding scholar and expert on ancient philosophy, which is reflected in his many publications in the field. Importantly, however, Marian Wesoły, has also been a pioneer of research into a much lesser known field of research, namely Greek philosophy in Byzantium. While this neglected and often disdained area of research has been the subject of Marian Wesoły’s numerous publications, this article presents an over view of his most important findings. 
PL
Marian Wesoły devoted a considerable part of his life and research to studying the philosophical thought of antiquity. He is, therefore, widely known to scientific community as an admirer of Hellas, outstanding scholar and expert on ancient philosophy, which is reflected in his many publications in the field. Importantly, however, Marian Wesoły, has also been a pioneer of research into a much lesser known field of research, namely Greek philosophy in Byzantium. While this neglected and often disdained area of research has been the subject of Marian Wesoły’s numerous publications, this article presents an over view of his most important findings.
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