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1

CRAFTING OF MORTAL SOUL IN PLATO’S TIMAEUS

100%
Calvo J. M. Z.
Filozofia (Philosophy)
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2018
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vol. 73
|
issue 2
119 – 132
EN
This paper focuses on the crafting of the mortal type of the human soul in the Timaeus. The demiurge entrusts to his divine assistants the forging of this mortal type – consisting of two “parts”: the irascible-aggressive (thumós) and the desiderative-appetitive (epithumía) – in order to enable the connection of the immortal soul, coming from the first mixture, with the mortal body. The immortal, i.e. divine soul, was sowed and produced by the demiurge himself to animate the world as a whole, and so were the stars. Additionally, auxiliary demiurges make the plants, which also possess a soul (the type which is present in living beings); they serve as food for men, without transgressing the process of transmigration of souls established by the gods.
2

The myth of Timaeus and cosmological principles

88%
Hamvas E. A.
Antik Tanulmanyok (Studia Antiqua)
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2006
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vol. 50
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issue 2
297-308
EN
Plotin, in his treatise 'Against the Gnostics' (Enn. II. 9.), says that the gnostics only misinterpret the Timaeus of Plato. In the present paper, following this statement, the author tries to outline the problems that appeared in the latter ideas in the natural philosophy of the platonists, gnostics and the hermetists under the influence of the cosmological description of the Timaeus. In this question the role of the Demiurge and the interpretation of the idea of the platonic receptacle is fundamental. First of all he examines the cosmological terms (the Creator's model-The Demiurge-receptacle) in the platonic text, then he sketches out in which way the term of the receptacle was altered to the term of the matter and place in the latter cosmologies that were rooted in the platonic philosophy. Within this frame Plotin's statement will be intelligible and it can be explained. In connection with the gnostics the important point is to demonstrate that their dualistic cosmology that was blamed by Plotin is based upon the possibility of the interpretation of Plato's text. The hermetic treatise called Asclepius gives a good example how the pre-existent cosmological princple besides God can appear as matter and place at the same time. The CH VIII. shows textual parallels to the Timaeus. Besides all of these we can't rule out other, mainly eastern influences, but the examination of the ideas of platonic philosophy can make a meaningful viewpoint to the study concerning the influences that could play a significant role in the development of the dualistic cosmologies in the later antiquity.
3

DUŠE JAKO SMĚS JSOUCNOSTI, TOTOŽNOSTI A RŮZNOSTI V PLATÓNOVĚ DIALOGU TÍMAIOS (TIM. 35a1-b3)

63%
Stránský J.
Filozofia (Philosophy)
|
2022
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vol. 77
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issue 6
456 – 470
EN
The main aim of this study is to thoroughly analyse and explain the meaning of a crucial passage 35a1-b3 from Plato’s Timaeus. At first, two rival readings of the text are presented and critically examined. Since the first one, championed for example by Alfred Taylor, meets with some serious difficulties, the other one, which is able to evade them, is shown to be clearly preferable and serves as a basis for the author’s translation of the text. It is thus argued that, according to Plato, the Demiurge when creating the world-soul proceeds in two steps. First, he takes three of the “highest kinds” (namely Being, Sameness, and Otherness) both in their divisible and indivisible form and, mixing them, create intermediate Being, Sameness, and Otherness. Second, he mixes these three intermediate kinds. As a result, the soul occupies a special place in-between the eternal and immutable ideas and the ever-changing corporeal world. Moreover, it can cognize both these “worlds” as well as exert an influence upon the corporeal one. The soul thus appears to be a key invention of the Demiurge since it can maintain the order once imposed on the world by its creator.
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