Aristotelian logic secured the imprimatur of the revived Platonism, and it was primarily because of this that it passed into the service of Christian theology.
With Epiphanes, his son, he was the leader of a philosophic school basing its theories mainly upon Platonism, and striving to amalgamate Plato's Republic with the Christian ideal of human brotherhood.
He blends the tradition of the Old Testa ment with Greek philosophy, and, within the latter, exhibits that union of Platonism with Stoicism, especially in the doctrine of the Logos, which became dominant in the Christian apologists and the great theologians of the ancient church.
1 may or may not be affected by Philo; it is almost or quite solitary in the N.T.) Similarly, the immortality of the soul may be maintained on Platonic or quasi-Platonic lines, as by St Athanasius (Contra Gentes, § 33) - a writer who repeatedly quotes the Alexandrian Book of Wisdom, in which Platonism and the Old Testament had already joined partnership. This.
Phase of Platonism, however, was much more slowly adopted.
Moslems and Jews were applying Aristotelian philosophy to rigorously monotheistic faiths; Christianity had been encouraged by Platonism in teaching a trinity of divine persons, and Platonism of a certain order long dominated the middle ages as part of the Augustinian tradition.
In sympathy with this Platonism, the medieval church began by assuming the entire mutual harmony of faith and reason.
But, when increased knowledge of Aristotle's texts (and of the commentaries) led to the victory of a supposed Aristotelianism over a supposed Platonism, Albertus Magnus, and his still more distinguished pupil Thomas Aquinas, mark certain doctrines as belonging to faith but not to reason.
3 But the science of faith, as expounded by him, bears unmistakably the stamp both of Neo-Platonism and of Gnosticism.
As a philosophical idealist, however, he transmutes the whole contents of the faith of the church into ideas which bear the mark of Neo-Platonism, and were accordingly recognized by the later Neo-Platonists as Hellenic. 4 In Origen, however, 1 There are, however, extensive fragments of the original in existence.
Somewhat apart from current controversies stood the teaching of the school of Chartres, humanistically nourished on the study of the ancients, and important as a revival of Platonism in opposition to the formalism of the Aristotelians.
The earlier doctors who avail themselves of Aristotle's works, while bowing to his authority implicitly in matters of logic, are generally found defending a Christianized Platonism against the doctrine of the Metaphysics.
According to the relative predominance of these two elements arose Gnosticism, the Patristic theology, and the philosophical schools of Neo-Pythagoreanism, Neo-Platonism and eclectic Platonism.
Leaving all detailed descriptions of these schools to special articles devoted to them, it is sufficient here to say that their doctrines were a synthesis of Platonism, Stoicism and the later Aristotelianism with a leaven of oriental mysticism which gradually became more and more important.
(3) The eddies of Neo-Platonism had a considerable effect on certain Christian thinkers about the beginning of the 3rd century.
The compatibility of Christian and later Neo-Platonic ideas is evidenced by the writings of Synesius, bishop of Ptolemais, and though Neo-Platonism eventually succumbed to Christianity, it had the effect, through the writings of Clement and Origen, of modifying the tyrannical fanaticism and ultradogmatism of the early Christian writers.
He is a man of the world, of philosophic culture, who accepts much of the influential Platonism of the time but has absorbed little of its positive religious sentiment.
It is often untrustworthy: Stobaeus betrays a tendency to confound the dogmas of the early Ionic philosophers, and he occasionally mixes up Platonism with Pythagoreanism.
From one-sided Platonism issued the various forms of scepticism, the attempt to undermine the trustworthiness of empirical knowledge.
The earliest Christian philosophers, particularly Justin and Athenagoras, likewise prepared the way for the speculations of the Neoplatonists - partly by their attempts to connect Christianity with Stoicism and Platonism, partly by their ambition to exhibit Christianity as " hyperplatonic."
It was only by identifying itself with the whole history of Greek philosophy, or by figuring as pure Platonism restored, that Neoplatonism could stigmatize the church theology of Alexandria as a plagiarism from itself.
The empirical science of the Renaissance and the two following centuries was itself a new development of Platonism and Neoplatonism, as opposed to rationalistic dogmatism, with its contempt for experience.
In Kant's Analogien der Erfahrung (1876) he keenly criticized Kant's transcendentalism, and in his chief work Idealismus and Positivismus (3 vols., 1879-1884), he drew a clear contrast between Platonism, from which he derived transcendentalism, and positivism, of which he considered Protagoras the founder.
Platonism is the doctrine that the individuals we call things only become, but a thing is always one universal form beyond many individuals, e.g.
Philosophic differences are best felt by their practical effects: philosophically, Platonism is a philosophy of universal forms, Aristotelianism a philosophy of individual substances: practically, Plato makes us think first of the supernatural and the kingdom of heaven, Aristotle of the natural and.
There was therefore a written Platonism for Aristotle to read, and an unwritten Platonism which he actually heard.
Such in brief is the Platonism of the written dialogues; where the main doctrine of forms is confessedly advanced never as a dogma but always as a hypothesis, in which there are difficulties, but without which Plato can explain neither being, nor truth nor goodness, because throughout he denies the being of individual things.
Aristotle's critics hardly realize that for the rest of his life he had to live and to struggle with a formal and a mathematical Platonism, which exaggerated first universals and attributes and afterwards the quantitative attributes, one and many, into substantial things and real causes.
This deep metaphysical divergence was the prime cause of the transition from Platonism to Aristotelianism.
I seq.) strikingly exhibits the origin of Aristotle's divergence from Platonism, and that too in Plato's lifetime.
He made another attack on Platonism in the didactic work 7rEpi: ISEWi (Fragm.
He rejected the Platonic hypothesis of forms, and affirmed that they are not separate but common, without however as yet having advanced to a constructive metaphysics of his own; while at the same time, after having at first adopted his master's dialectical treatment of metaphysical problems, he soon passed from dialogues to didactic works,, which had the result of separating metaphysics from dialectic. The all-important consequence of this first departure from Platonism was that Aristotle became and remained primarily a metaphysician.
After Plato's death, coming to his third period he made a further departure from Platonism in his didactic works on politics and rhetoric, written in connexion with Alexander and Theodectes.
Things are individual substances, without which there is nothing - this is the fundamental point of Aristotelianism, as against Platonism, of which the fundamental point is that things are universal forms without which there becomes nothing.
Here again the Categories forms a kind of transition from Platonism to the Metaphysics which is the reverse: to call universals secondary substances " is half way between Plato's calling them the only substances and Aristotle's denial in the Metaphysics that they are substances at all.
Aristotle, even in this sketch of his system, shows himself to be the philosopher of facts, who can best of all men bear criticism; and indeed it must be confessed that he retained many errors of Platonism and laid himself open to the following objections.
Platonism preceded it, and was the metaphysical doctrine that all things are supernatural - forms, gods, souls.
Aristotelianism intervenes between ancient Platonism and modern Idealism, and is the metaphysical doctrine that all things are substances, natural and supernatural and human.
Are the things which surround me in what I call the environment, - the men, the animals, the plants, the ground, the stones, the water, the air, the moon, the sun, the stars and God - are they shadows, unsubstantial things, as formerly Platonism made all things to be except the supernatural world of forms, gods and souls?
His theology is strongly tinged with Platonism, and this may account for his falling into desuetude.
He studied philosophy at Athens under various teachers, notably Antiochus of Ascalon, founder of the Old Academy, a combination of Stoicism, Platonism and Peripateticism.
4 Plato and Platonism, p. 24.
The ethical treatises of the scholars are deficient in substance, while Ficino's attempt to revive Platonism betrays an uncritical conception of his master's drift.
See NEO-Platonism, Origen.
From that position he gradually moved towards pantheism, a way of thought to which he had shown remarkable leanings when, as a schoolboy, he discoursed of Neo-Platonism to Charles Lamb, or - if we may trust his recollection - translated the hymns of Synesius.
It would seem that, in the extreme spiritual vicissitudes of his life, conscious alternately of personal weakness and of the largest speculative grasp, he at times threw himself entirely on the consolations of evangelical faith, and at others reconstructed the cosmos for himself in terms of Neo-Platonism and the philosophy of Schelling.
It was Stoicism, not Platonism, that filled men's imaginations and exerted the wider and more active influence upon the ancient world at some of the busiest and most important times in all history.
A wave of eclecticism passed over all the Greek schools in the 1st century B.C. Platonism and scepticism had left undoubted traces upon the doctrine of such a reformer as Panaetius.
His work, by opening up the relations of Platonism to the main questions of religion, contributed greatly to the extension of speculative thought in the department of theology.
The contact of the Church with Platonism was on the mystical side.
(1907) reckons Platonism along with Buddhism.
It seems certain that these conclusions were independent of Berkeley and Malebranche, and were not drawn from Arthur Collier's Clavis universalis (1713), with which they have much in common, but were suggested, in part at least, by Locke's doctrine of ideas, Newton's theory of colours, and Cudworth's Platonism, with all of which Edwards was early familiar.
Probably also his exclusive belief in experimental methods, and slight regard for mere authority whether in science or art made the intellectual atmosphere of the Medicean circle, with its passionate mixed cult of the classic past and of a Christianity mystically blended and reconciled with Platonism, uncongenial to him.
In this way, and, so far as the present writer can see, in this way only, it is possible to understand the extraordinary revolution which converted Platonism, philosophical and dogmatic, into Academicism, scientific and sceptical.