Philosophy of Iamblichus. Neoplatonist philosophy Iamblichus philosophical school basic ideas

IAMBLICHUS

IAMBLICHUS

(Iamwlichus) (no later than 280, probably in 245 - approx. 325) - antique. , founder of the Syrian school of Neoplatonists, student of the Pythagorean Anatolius, student and then opponent of Porphyry. He was strongly influenced by Pythagoreanism and the Chaldean oracles, and combined philosophy. development of the problems of Platonism with theurgy that he intensively developed. Ya's school in Alamea, which systematically taught pagan religion, understood as a necessary part of school life, was for the first time in late Platonism established as a closed, self-sufficient one, consciously opposed to Christianity and closed to it. For school use, Ya. compiled a compilation “Code of Pythagorean teachings in 10 books” (five have come down to us: “The Life of Pythagoras”, “Admonition to Philosophy (Protreptic)”, “On the General mathematical science", "Commentary to the Introduction of Nicomachus", "Theologumen of Arithmetic"), comments on Plato, from whose works 12 canonical works were selected, and Aristotle (fragments of commentaries on Phaedrus, Timaeus and Parmenides have been preserved, individual comments from commentary on “Alcibiades 1”, “Phaedo”, “Philebus”, “Sophist”; there is evidence of J.’s commentaries on “Categories”, “Analytics I”, “On Interpretation” and on the treatise “On Heaven”); as well as op. “On the Gods”, “On the Speech of Zeus in the Timaeus”, “Chaldean”, “Plato’s Theology”, “On Symbols”, fragments of the treatise “On the Soul”, etc. Ya. also belongs to op. “On the Egyptian Mysteries” (in 10 books), in which Ya., in response to the “Letter of Anebon”, Porphyria defends theurgy, wearing the mask of the Egyptian priest Abammon.
Ya. carried out the school development of the Neoplatonic doctrine. In the one, Plotin Ya. distinguishes between the completely ineffable and the simply one, or “,” which, through the opposites of the limit and the infinite, is connected to the one-existent. In the sphere of mind (nous) Ya. firmly distinguishes between the triad of being-life-mind outlined by Plotinus and developed by Porphyry, i.e. the conceivable (being), the thinking (mind) of both - which in the triad is placed between the poles of “non-thinking” being and “non-existent” thinking. Thus, along with the “intelligible cosmos,” Ya introduces the “thinking,” uniting them in the sphere of the mind. The soul is involved in the mind to the extent of its rationality and is placed above all intracosmic souls as. I strictly distinguished the souls of people, eternally connected by intelligible nature, from the souls of animals and did not allow their mutual transition. I divided the gods into supracosmic ones, relating them to the spheres of existence, mind and soul, and intracosmic ones, dividing the latter into those who create, animate, combine and preserve. In the doctrine of time and eternity, Ya believes that there is an intelligible world, and the real, emanating from the mind (while there is an innate body).
Ya. carried out a reform of the Neoplatonic commentary, its essence is in finding the only “goal” of the dialogue, with which everything is consistent, as well as in establishing a hierarchy of types of interpretation, which begins with the physical and ethical interpretation, goes back to the mathematical and ends with the metaphysical. Under the influence of J., the Pergamon and Athenian schools of Neoplatonism were formed; J. was extremely great until the Florentine Academy in Italy in the 15th century.

Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivina. 2004 .

IAMBLICHUS

from Chalkida (Syria) (no later than 280, probably 245,- OK. 330) , antique Neoplatonist philosopher, student and then opponent of Porphyry. He was strongly influenced by Pythagoreanism and the Chaldean oracles, combined with theurgy that he intensively developed. According to J. Dillon, op. Ya can be divided into 3 groups: Pythagorean-Hermetic [compilation “Code of Pythagorean teachings in 10 books.” (we got five), written for school use], Porphyrian-Platonic (commentary to Plato and Aristotle) And op., which constituted Ya.'s original contribution to Neoplatonicism. philosophy and written after the death of Porphyry: “On the Gods”, “On the Speech of Zeus in the Timaeus”, “Chaldean Theology”, “Plato’s Theology”, “On Symbols” and etc. Probably Ya belongs op."On the Egyptian Mysteries."

Ya carried out the school development of Neoplatonic. doctrines. In the one, Plotin Ya. distinguishes between the completely ineffable one and the simply one, or “good,” which, through the opposites of the limit and the infinite, is connected with the one-existent. In the realm of the mind (nusa) Ya. firmly distinguishes between the triad of being-life-mind outlined by Plotinus and developed by Porphyry, i.e. conceivable (being), thinking (mind) and the identity of both is life, which in the triad is placed between the poles of “non-thinking” being and “non-existent” thinking. T. O., along with the “intelligible cosmos,” Ya. introduces the “thinking cosmos,” uniting them in the sphere of the mind. The soul is involved in the mind to the extent of its rationality and is placed above all intracosmic. souls like a monad. I strictly distinguished the souls of people, eternally connected by intelligible nature, from the souls of animals and did not allow their mutual transition. I divided the gods into supracosmic ones, relating them to the spheres of existence, mind and soul, and intracosmic ones, dividing the latter into those who create, animate, combine and preserve. Ya. conducts the doctrine of time and eternity, believing that eternity is the measure of the intelligible world, and time is a real essence flowing from the mind (whereas space is only an innate property of bodies).

Ya carried out a Neoplatonic reform. commentary, its essence is in finding the only “goal” of the dialogue, with which all interpretation is consistent, as well as in establishing a hierarchy of types of interpretation, which begins with physical. and ethical interpretation, goes back to the mathematical and ends with the metaphysical. Under the influence of J., the Pergamum and Athens schools of Neoplatonism were formed, the authority of J. was extremely great right up to the Florentine Academy in Italy 15 V.

Do vita pythagorica liber, ed. A. Naurk, Petropoli, 1884; ditto, ed. L. Deubner, Lpz., 1937; Protrepticus, ed. H. Pistelli, Lpz., 1888; De communi mathematics seientia liber, ed. N. Festa. Lpz., 1891; In Nicoraachi arithmeticam mtroduetianem liber, ed. H. Pistelli, Lpz., 18L4; Theologounieria aritlinietirae, ed. V. de Falco, Lpu., 1922 (these five treatises are l,2,."i,4 p 7th book"Code of Pythagorean teachings"); De rnysteriis liber, ed. (i. Par they, V., 18??7; lamblichi C.halcidensis in Platonis dialogos commentariorum fragmenta, ed. with traust, and cuinm. by J. M. Dillon, Leiden 1973.

Philosophical encyclopedic Dictionary. - M.: Soviet encyclopedia . Ch. editor: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

IAMBLICHUS

(Jamblichos)

from X alkida, in Syria (c. 330) - ancient philosopher; student of Porfiry. Founded the so-called the Syrian school of Neoplatonism, of which he was the most outstanding representative; borrowed Plato's doctrine of emanation, placed Eastern theology above Greek. philosophy and, although he himself fought against Christ. With his Eastern way of thinking, he had a decisive influence on Christianity and theology. In his teaching there are numerous analyzes of concepts: the division of the primary essence into two, nous - into the hypostases of the intelligible and intellectual, the trinity of the soul and other triads; Therefore, Hegel regarded him as the first representative of the “dialectical method.”

Philosophical Encyclopedic Dictionary. 2010 .

IAMBLICHUS

(Ἰάμβλιχος) (b. c. 280 – d. c. 330) – antique. philosopher, founder of the Syrian school of Neoplatonism, student of Porphyry, who continued the line of development of Neoplatonism leading from Plotinus into the field of mysticism and theurgy. Ya. owns a large “Code of Pythagorean teachings”, from which five treatises have come down to us. In theoretical Philosophy Ya. continued fundamentally. the tendency of Neoplatonism to multiply and terminology, to consolidate various aspects of the three Plotinian hypostases. Plotinus Ya. divided the “One” - quite in the spirit of Plotinus - into two principles: the “One”, which is above all knowledge and being and above any name, and the “One”, which is the beginning of everything that follows and therefore deserves the name as “one” and “good”. Ya divided the “mind” into the thinkable (νοηρός) and the thinking (νοερός), indicating thus. for the presence of subject and object in it. Both of these minds are divided triadically in Ya. The conceivable “mind” contains 1) “father”, or “”; 2) “potency” and 3) “potency” (Damasc. I 108, 17–24 Ru.); the thinker is 1) mind, 2) life and 3) demiurge. Each of this thinking triad is also triadic. All thinking minds, according to J., are ideas, and conceivable minds are prototypes (Procl. in Tim. I 230, 5–8 321, 24–30 Diehl; Damasc. De princ. II 149, 25 ff.). Ya. also represented the “soul” triadically (Procl. II 105, 15–18, II 240, 4–12), interpreting the first soul in the spirit of Plotinus as supra-mundane and absolute, and the other two as emanating from it and as intra-worldly (Procl .in Tim. I 308, 15–310, 2).

In the philosophy of mythology, Ya. introduces a large number of gods of various levels: supermundane gods (pure minds and soul), heavenly gods, or “guiding” gods, leading the 12 world spheres (earth, water, air, fire, seven planets and ether), then the heavenly gods and, finally, “protective” gods and demons for individuals and for nations (Procl. in Tim. I 145, 5-12). In the spirit of Neoplatonism, the division of gods is carried out triadically in Yaroslavl. According to J. (Procl. in Tim. II 313, 15 ff.), there is 1) something in which it participates (or imitates), i.e. participation, 2) the participant itself and 3) the average that unites them. Ya also understood each of these three moments triadically. In this developed system of categories, I tried to cover all the main deities of ancient mythology. In general, these views of Ya. represent the efforts of a dying language, clothed in philosophical forms. polytheism to defend its life in the face of victorious Christianity with its monotheism.

In practice Philosophy Ya also restored the ancient religion with its rituals, miracles, prophecies, omens, prayers and, in general, with its entire cult. He considered the main thing in a person to be faith in the gods and with them, in comparison with which all other virtues - moral, political. and even purely internal ones are inferior. Ya. wanted to understand the essence of theurgy, mantics, sacrifice and prayer and give a classification of the main ones. phenomena in each of these religions. regions (treatise "On the Egyptian Mysteries").

Great historical and philosophical. Ya. had a method of commenting on Plato’s dialogues, to which all later Neoplatonists go back. comments. Interpreting Plato from this point of view. developed Neoplatonism with its doctrine of the hierarchy of being and the mutual reflection of all of it, Ya. accordingly interpreted any Plato in all possible aspects - ethical, logical, cosmological, physical, etc. J. survived this method for a long time, reaching the Florentine Platonic Academy and finding himself an admirer in the person of Pico della Mirandola, not to mention his influence on the entire world literature of occultism.

Texts: Iamblichi... de vita Pythagorica liber, ed. M. T. Kiessling, I–IIa, IIb, Lipsiae, 1815–16; Iamblichi de vita Pythagorica liber, rec. A. Nauck, Petropoli, 1884; Iamblichi Protrepticus, ed. H. Pistelli, Lipsiae, 1888; Iamblichi in Nicomachi anthmeticam introductionem liber, ed. H. Pistelli, Lipsiae, 1894; Περί τῆς κοινῆς μαϑηματικῆς ἐπιστήμης, ed. N. Festa, Lipsiae, 1891; Theologumena arithmeticae, ed. v. de Falco, Lipsiae, 1922; Jamblichi de mysterus liber rec. G. Parthey, Berolini, 1857.

Lit.: History of philosophy, vol. 1, M., 1940, p. 372–75, Bidez J., Le philosophe Jamblique et son école, "Revue des études grecques", 1921, t. 32, an. 1919, p. 29–40.

A. Losev. Moscow.

Philosophical Encyclopedia. In 5 volumes - M.: Soviet Encyclopedia. Edited by F. V. Konstantinov. 1960-1970 .

IAMBLICHUS

IAMBLICHUS (Ίάμβλιχος - transcription of the Syriac or Aramaic yaniku “he is the king”) from Chalkis (Syria) (no later than 280, probably in 245, - about 325) - an ancient Neoplatonist philosopher, a student of the Pythagorean Anatolius, a student and then an opponent of Porphyry. He was strongly influenced by Pythagoreanism and the Chaldean oracles, and combined the philosophical development of the problems of Platonism with the theurgy he intensively developed. The school of Iamblichus in Apamea, in which the pagan religious cult was systematically practiced, understood as a necessary part of school life, was for the first time in late Platonism established as a closed, self-sufficient organism, consciously opposed to Christianity and closed to it. For school use, Iamblichus compiled a compilation “Code of Pythagorean teachings in 10 books.” (five have reached us: “Life of Pythagoras”, “Admonition to Philosophy (Protreptic)”, “On General Mathematical Science”, “Commentary to the Introduction of Nicomachus”, “Theologumen of Arithmetic”), comments on Plato, from whose works 12 were selected canonical (see School of Athens), and Aristotle (fragments of commentaries on Phaedrus, Timaeus and Parmenides have been preserved, some comments from comments on Alcibiades I, Phaedo, Philebus, Sophist; there are evidence of Iamblichus’s commentaries on the “Categories”, “Analytics I”, “On Interpretation” and on the treatise “On Heaven”), as well as the works “On the Gods”, “On the Speech of Zeus in Timaeus”, “Chaldean Theology”, “Plato’s Theology”, “On Symbols”, fragments of the treatise “On the Soul”, etc. Iamblichus also owns the work “On the Egyptian Mysteries” (in 10 books), in which, in response to Porphyry’s “Letter to Anebon”, he defends theurgy, wearing mask of the Egyptian priest Abammon.

Iamblichus carried out the school development of the Neoplatonic doctrine. In the One of Plotinus, he distinguishes between the one completely ineffable and the simply one, or “good,” which, through the opposites of limit and infinite, is united with the one-existent. In the sphere of mind (nous), Iamblichus firmly distinguishes between the triad of being-life-mind outlined by Plotinus and developed by Porphyry, i.e. the conceivable (being), the thinking (mind) and the identity of both - life, which in the triad is placed between the poles of the “non-thinking” ” of being and “non-existent” thinking. Thus, along with the “intelligible cosmos,” Iamblichus introduces the “thinking cosmos,” uniting them in the sphere of the mind. The soul is involved in the mind to the extent of its rationality and is placed above all intracosmic souls as a monad. Iamblichus strictly distinguished the souls of people, eternally connected by intelligible nature, from the souls of animals and did not allow their mutual transition. Iamblichus divided the gods into supracosmic ones, relating them to the spheres of existence, mind and soul, and intracosmic ones, dividing the latter into those who create, animate, combine and preserve. Iamblichus develops the doctrine of time and eternity, believing that eternity is the measure of the intelligible world, and time is a real essence flowing from the mind (while space is only an innate property of bodies).

Iamblichus carried out a reform of the Neoplatonic commentary, which consisted in finding the only “goal” (σκοπός) of the dialogue with which all interpretation is consistent, as well as in establishing a hierarchy of types of interpretation, which begins with the physical and ethical interpretation, goes back to the mathematical and ends with the metaphysical. Under the influence of Iamblichus, the Pergamum and Athens schools of Neoplatonism were formed; his authority was extremely great until the Florentine Academy in Italy in the 15th century.

Works: De vita pythagorica, ed. L. Deubner. Lipsiae, 1937 (cur. U. Mein. Stuttg., 1975); lamblichus. On the Pythagorean Vtey of Life, text, transi., and notes by J. Dillon and J. Hershbell. Atlanta, 1991, trad. franc, par L. Brisson et A. P. Segonds. P., 1996; Protrepticus, ed. H. Pistelli. Lipsiae, 1888, Stuttg., 1967 (index); De communi mathematics scientia liber, ed. N. Pesta. Lipsiae, 1891 (cur. U. Klein. Stuttg., 1975); In Nicomachi arithmeticam introductionem liber, ed. H. Pistelli. Lipsiae, 1894 (cur. U. Klein. Stuttg., 1975); Theologumena arithmeticae, ed. V. de Falco. Lipsiae, 1922 (cur. U. Klein. Stuttg., 1975) (these five treatises are, respectively, the 1,2,3,4 and 7th books of the “Code of Pythagorean Teachings”); Les mystères d'Egypte, texte et. et trad. par E. des Places. P., 1966; In Platonis dialogos commentariorum fragmenta, ed. with transi, and comm. by J. Dillon. Leiden, 1973; De anima, trad. par A. J. Festugière, in: La Révélation d'Hermès Tristmégiste, t. III: Les doctrines de l'âme, p. 177-264 (extensive notes). Russian translation: Life of Pythagoras, translation and introductory article by R. V. Svetlov. St. Petersburg, 1997; translation by V. B Chernyshevsky. M., 1997; About the Egyptian mysteries, translation and introductory article by L. Yu. Lukomsky. M., 1995; Answer of the teacher Abammon to Porfiry’s letter to Anebon, translation by I. I. Makhankov. - In the collection .: Knowledge beyond science, compiled by I. T. Kasavin. M., 1996.

Lit.: Losev A.F. History of ancient aesthetics. Last centuries, book. 1. M., 1988, p. 122-301; Dalsgaard Larsen V. Jamblique de Chalcis. Exégète et philosophe, vol. 1-2. Aarhus, 1972 (Appendice testimonia et fragmenta exegetica); Larsen B. D. La place de Jamblique dans la philosophie antique tardive. Places E. des. La religion de Jamblique.- De Jamblique à Proclus, Neuf Exposés suivis de Discussions, prép. par H. Dorrie, àndoeuvres-Gen., 1975 (Entretiens sur l"Antiquité classique XXI), pp. 1-26, 69-102; SfeelC. The changing Self. A study on the Soul in later Neoplatonism: lamblichus, Damascius, and Priscianus. Brux., 1978; Dillon J. lamblichus of Chalcis.- ANRW II, 36.2, 1987, p. 862-909; O"Meara D. Pythagoras revived. Oxf-, 1989; Nasemann S. Theurgie und Philosophie in Jamblichs “De mysteriis”. Stuttg., 1991.

Yu. A. Shichalin

New Philosophical Encyclopedia: In 4 vols. M.: Thought. Edited by V. S. Stepin. 2001 .

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IAMBLICHUS- IAMBLICHUS (Ίάμβλίχος) from Chalkis in Syria (c. 245/250 c. 326 AD), Neoplatonist philosopher, founder of the Syrian school of Neoplatonism; gave the Neoplatonic tradition a new direction of development, oriented towards greater religiosity;... ... Ancient philosophy

(ancient Greek Ἰάμβλιχος ) - ancient Neoplatonist philosopher, student of Porphyry, head of the Syrian school of Neoplatonism in Apamea.

Syrian by origin, born in 245/280 in Chalcis (Greek “Iamblichus” is a translation from the Syriac “he is king”). A special feature of Iamblichus's teaching was the combination of Platonism with elements of Pythagoreanism, the mysticism of the Chaldean oracles and pagan cult. Died in 325/330.

Works of Iamblichus: A set of Pythagorean teachings in 10 books.(of which we have reached: Life of Pythagoras, Protrepticus, About general mathematical science, Commentary on Nicomachus's Introduction, Theologumena of arithmetic), About the Egyptian mysteries(in 10 books), comments on the works of Plato and Aristotle (to Phaedra, Timaeus, Parmenides, Alcibiades I, Phaedo, Philebus, Sophist; To Categories, Analytics I, About interpretation, About the sky- all are known only from fragmentary fragments), other works are known mainly only by their titles (among them the most important About the soul And Platonic theology.

As the head of the school and commentator, Iamblichus developed a canonical sequence for the subsequent schools of Neoplatonism in the study of Platonic dialogues. The so-called “canon of Iamblichus” includes twelve dialogues that make up two cycles: Alcibiades I - introduction to philosophy; Gorgias , Phaedon– ethics; Cratylus, Theaetetus - logic; Sophist, Politician – physics; Phaedrus, Symposium – theology; Philebus - a summary of the main problems of Platonic philosophy; these 10 dialogues constituted the first cycle; the second, highest cycle consisted of Timaeus (physics) and Parmenides (theology). After studying Plato's philosophy, reading and interpretation were expected Chaldean oracles, which since the time of Iamblichus have become an integral part of the philosophical course in Neoplatonic schools.

Of the students of Iamblichus, the most famous are Dexippus, Theodore of Azin, and Aedesius, who belong to the so-called. Pergamum school of Neoplatonism.

Philosophy of Iamblichus

The theoretical philosophy of Iamblichus continues the development of the main categories of Plotinus that began before him: the One, Mind and Soul. In Iamblichus, these categories are further differentiated and formalized terminologically.

Most significantly Iamblichus developed the sphere of the One. Thus, in the One Dam Iamblichus distinguishes two Ones. The first of them - like Plotinus himself - is above all being, all knowledge and all name. The second is the beginning of everything that follows and therefore is called not only the One, but also the Good. This second unity is connected through the opposition of limit and infinite to the One-existent (in accordance with the second hypothesis of Parmenides).

In the sphere of mind, Iamblichus distinguishes a triad: being - life - mind, that is, the conceivable (being), the thinking (mind) and the identity of both (life). That. in the sphere of his mind the cosmos is united intelligible and space thinking, and thus the functions of paradigm and demiurge (in the sense of the cosmogonic terms of the Timaeus).

The soul is involved in the mind to the extent of its rationality and is placed above all intracosmic souls as a monad. Iamblichus strictly distinguished the souls of people, which are eternally connected with intelligible nature, from the souls of animals and did not allow their mutual transition (which was theoretically substantiated by Plotinus).

Such development is only the beginning of further differentiation, which takes the form of a strictly triadic construction. Here in Iamblichus the scholasticism and schematism characteristic of late Neoplatonism already appear, penetrating even into its most “dialectical” constructions, which have a pronounced mystical character.

According to his teaching, both “pure minds” and “soul” are supramundane gods. Below these are located in space heavenly gods. They “guide” in relation to the 12 world spheres - earth, water, air, fire, seven planets and ether. At the same time, the number of gods is increasing; since the 12 heavenly gods also form triads, there are only 36 of them, and after multiplying their number by 10 (perhaps due to calendar considerations: the ancient year = 360 days), their number reaches 360. This follows heavenly“protecting” gods and demons of individuals and nations.

In his practical philosophy, Iamblichus also pursues the line of restoring the pagan religion. He seeks to restore all her beliefs, all rituals and cult actions, all legends of miracles, all omens and prayers. The anthropology of Iamblichus is devoted to such a tendency: he considers the main thing in a person not to be the focus on contemplating nature and the cosmos, but to believe in the gods and communicate with them.

Iamblichus considers moral and political virtues to be only lower levels. The highest is the virtue of absolute unity with the gods. The task of Iamblichus is to comprehend the essence of theurgy, mantics, sacrifice and prayer. He seeks to classify all the major phenomena in each of these religious areas.

Iamblichus proclaimed the dogma of “the universal agreement of the seers of all times and peoples.” All Eastern and Greek sages, magicians and soothsayers, poets and philosophers, Iamblichus believed, at all times proclaimed the same unchanging and infallible doctrine, which is vitally important to understand and correctly interpret in order to be convinced of its unity.

Head of the Syrian School of Neoplatonism in Apamea. Syrian by origin, born in Chalkis (Greek “Iamblichus” is a translation from the Syriac “he is king”). A special feature of Iamblichus's teaching was the combination of Platonism with elements of Pythagoreanism, the mysticism of the Chaldean oracles and pagan cult.

Works of Iamblichus: A set of Pythagorean teachings in 10 books.(of which we got: Life of Pythagoras, Protreptic, About general mathematical science, Commentary on Nicomachus's Introduction, Theologumena of arithmetic), About the Egyptian mysteries(in 10 books), comments on the works of Plato and Aristotle (to Phaedra, Timaeus, Parmenides, Alcibiades I, Phaedo, Philebus, Sophist; To Categories, Analytics I, About interpretation, About the sky- all are known only from fragmentary fragments), other works are known mainly only by their titles (among them the most important About the soul And Platonic theology.

As the head of the school and commentator, Iamblichus developed a canonical sequence for the subsequent schools of Neoplatonism in the study of Platonic dialogues. T.N. The “Canon of Iamblichus” includes twelve dialogues comprising two cycles: Alcibiades I– introduction to philosophy; Gorgias, Phaedo– ethics; Cratylus, Theaetetus– logic; Sophist, Politician– physics; Phaedrus, Feast– theology; Philebus– a summary of the main problems of Platonic philosophy; these 10 dialogues constituted the first cycle; the second, higher cycle consisted of Timea(physics) and Parmenides(theology). After studying Plato's philosophy, reading and interpretation were expected Chaldean oracles, which since the time of Iamblichus have become an integral part of the philosophical course in Neoplatonic schools.

Iamblichus further developed the Neoplatonic doctrine and made changes to the doctrine of each of the three hypostases. The most significant innovations affected the sphere of the unified. In the concept of the one, as it was formulated by Plato and Plotinus, Iamblichus distinguishes between the completely inexpressible one and the simply one, or “good”, which, through the opposition of the limit and the infinite, is connected with the one-existent (corresponds to the second hypothesis Parmenides). In the sphere of the mind, Iamblichus distinguishes a triad: being - life - mind, i.e. the conceivable (being), the thinking (mind) and the identity of both (life). Thus, in the sphere of his mind, the “intelligible cosmos” and the “thinking cosmos” are united, and thereby the functions of the paradigm and the demiurge (in the sense of cosmogonic terms Timea). The soul is involved in the mind to the extent of its rationality and is placed above all intracosmic souls as a monad. Iamblichus strictly distinguished the souls of people, which are eternally connected with intelligible nature, from the souls of animals, and did not allow their mutual transition, which he theoretically substantiated

NEOPLATONISM– the final period in the history of ancient Platonism. The beginning of Neoplatonic philosophy is considered to be the teaching of Plotinus (204–269).

The characteristic features of Neoplatonism are the doctrine of a hierarchically structured world, generated from a source beyond it, Special attention to the theme of the “ascension” of the soul to its source, the development of practical methods of unity with the deity (theurgy) based on pagan cults, in connection with this, a strong interest in mysticism, Pythagorean symbolism of numbers.

Ancient Neoplatonism existed as a school philosophy and was focused on commenting on Plato’s dialogues and the systematic development of his teachings. Amelius and Porphyry belonged to the school of Plotinus in Rome.

Already in this early period the basic concepts of the Neoplatonic system were developed: One above being and thinking, it can be known in a super-intelligent transcendence of discourse (ecstasy); in the excess of its power, the One generates through emanation, i.e. as if radiating the rest of reality, which is a successive series of steps of descent of the whole. The one is followed by three hypostases: being-mind, which contains all ideas, the world soul living in time and turned to the mind, and the visible cosmos generated and organized by it. At the bottom of the world hierarchy is formless and qualityless matter, provoking every higher level to generate its less perfect likeness. Plotinus' system was outlined by him in a number of treatises published after the death of Plotinus by Porphyry under the title Enneads. Fixed in Enneadach Plotinus' anti-Aristotelian position in the further development of Neoplatonism is replaced by recognition of the role of Aristotle as a follower of Plato; Aristotle's philosophy, especially his logic, is understood as an introduction to Plato's philosophy. Beginning with Porphyry, Neoplatonism began a systematic interpretation of the works of Plato and Aristotle.

Iamblichus, the founder of the Syrian school, studied with Porphyry Neoplatonism . Iamblichus is known as the developer of the system of studying and commenting on Plato (the so-called canon of Iamblichus from 12 dialogues of Plato), as a fan of theurgy - the mystical practice of communicating with gods and spirits through ritual magic. The final stage of the study of philosophy under Iamblichus becomes the interpretation of Orphic texts and Chaldean oracles, and the practice of religious worship becomes an obligatory element of school life, closed from external interest. The students of Iamblichus were: his successor Sopater of Apamea, Dexippus, Theodore of Asinsky and others.

One of Iamblichus' students, Aedesius, founded the Pergamon school of Neoplatonism, which continued the traditions of the Syrian one. Its representatives were Chrysanthius, Sallust, the author of the work About the gods and the world, Eunapius, author of a valuable account of the philosophy of the School of Pergamon Lives of Philosophers and Sophists, Emperor Julian (Apostate). The circumstances of the latter’s life fully reflected what was characteristic of the 4th century. confrontation in the intellectual life of the empire of Christianity and paganism.

The two main schools of late Neoplatonism were Athenian and Alexandrian. The Athenian school was founded under Plutarch of Athens as a continuation of the Platonic Academy, its most prominent figures were Sirian, Proclus, the last head of the Academy of Damascus. The Athenian school continued to develop the systematic description of the immaterial levels of the world carried out by Iamblichus (classification of gods, spirits, ideal entities), while resorting to detailed and sophisticated logical constructions. From 437 the Academy was headed by Proclus, who summarized the development of Platonism within the framework of pagan polytheism, compiled many commentaries on Plato’s dialogues and wrote a number of fundamental works, some of which have survived (e.g. Plato's theology). The continuation of the Athenian school was the Alexandrian school. Hierocles, Hermias, Ammonius, Olympiodorus, Simplicius, and John Philoponus belonged to it. This school is primarily known for its commentary activities, and the main object of attention in it was the works of Aristotle. The Alexandrians showed great interest in mathematics and natural science, and many of them turned to Christianity (Philoponus). The last representatives of the school (Elius, David) are known as the compilers of educational commentaries on Aristotle's logic.

Neoplatonism had a huge influence on the development of medieval philosophy and theology. The conceptual apparatus developed at the school, the doctrine of striving for the incorruptible and eternal, were rethought and entered into the context of Christian theology, both in the East (Capadocians) and in the West (Augustine).

Maria Solopova

Iamblichus (Ἰάμβλιχος) (c. 280-330) - ancient philosopher, founder of the Syrian school of Neoplatonism; student Porphyria, who continued the line of development of Neoplatonism leading from Dam, in the field of mysticism and theurgy.

Philosophical Dictionary / author's comp. S. Ya. Podoprigora, A. S. Podoprigora. - Ed. 2nd, erased - Rostov n/a: Phoenix, 2013, p. 561.

Iamblichus (c. 280 - c. 330) - Greek Neoplatonist philosopher, founder of the Syrian school of Neoplatonism. In his treatises “The Code of Pythagorean Teachings”, “On the Egyptian Mysteries”, Iamblichus puts into philosophical forms pagan polytheism, which is receding into the past in the face of victorious Christianity, with its large number of gods of various levels (gods “heavenly”, “heavenly”, “protecting” people and peoples, demons). Being the most important authority in the circles of the last pagans, he is trying to restore theurgy (ritual magic, which he is trying to substantiate philosophically). His method of commenting on Plato's dialogues in ethical, logical, cosmological and other aspects survived antiquity and found adherents in the Florentine Platonic Academy during the Renaissance.

Kirilenko G.G., Shevtsov E.V. Brief philosophical dictionary. M. 2010, p. 472.

Iamblichus (Ἰάμβλιχος) (c. 250, Chalkis, Syria, - c. 330), ancient Greek philosopher, founder of the Syrian school Neoplatonism, student of Porfiry . Continued the trend of Neoplatonism towards further differentiation of the basic concepts of Plotinus (“One”, “Mind”-nusa, “Soul”), whose teaching Iamblichus combined with Eastern mysticism. Author of the large "Code of Pythagorean teachings" (5 treatises have survived). In its extremely developed system of gods of various levels (supramundane gods - pure minds and souls, heavenly gods presiding over 12 world spheres - earth, water, air, fire, seven planets and ether, gods under heaven and, finally, “protecting” god and demons of individuals and nations) Iamblichus sought to defend the polytheism of ancient mythology in the face of victorious Christian monotheism. In the treatise “On the Egyptian Mysteries” he tried to give an interpretation and classification of mantika, sacrifices and other rituals ancient religion. The method of commenting on dialogues was of great historical and philosophical significance. Plato by Iamblichus (interpretation in all aspects - ethical, logical, cosmological, physical, etc.), which determined all later Neoplatonic commentaries up to the Florentine Platonic Academy ( Pico della Mirandola and etc.).

A.F. Losev.

Materials from the Great Soviet Encyclopedia were used. In 30 t. Ch. ed. A.M. Prokhorov. Ed. 3rd. T. 30. Bookplate – Yaya (+ additions). – M., Soviet Encyclopedia. – 1978.

Iamblichus of Chalcis is a famous Neoplatonist philosopher of the late 3rd - early 4th centuries. from P. X., pagan, Syrian by nationality. Born in the city of Chalkis in Coelesyria in the middle or third quarter of the 3rd century, he died around 325 in Antioch the Great. Coming from a rich and noble family. At the end of the 70s of the 3rd century he was a student Anatolia, Bishop of Laodicea and famous philosopher of his time. Then, on the recommendation of his teacher, he continued his education in Rome, at the school of Porphyry, a student of the great philosopher Plotinus, and entered the inner circle of his friends. However, in the 90s. there was a break between teacher and student, and Iamblichus returned to Syria. He spent more than 10 years in Apomeia, where, some time after the death of Plotinus, Amelius, another student of the great philosopher, moved there, transporting there a large philosophical library. During the reign of Emperor Galerius in the East (305-312), Iamblichus went to Antioch and soon, with money inherited from his family, founded his own philosophical school in Daphne, a suburb of the Syrian capital, where he lived until his death. Iamblichus wrote for the most part in a minted and aphoristic manner, with the exception of works of an esoteric nature. Iamblichus's commentaries on the works of Plato became the basis for late Neoplatonism, their influence can also be traced in Byzantine theological literature up to the works Michael Psell in the 11th century. In them, Iamblichus developed the idea of ​​a “symphony of dialogues” - the absolute consistency of Plato’s works, which he considered “divinely inspired.” Unfortunately, these comments by Yavlikh were preserved only in the form of quotations in the writings of his followers. In addition, a number of treatises by Iamblichus on Pythagoras and the Pythagorean teaching, the esoteric work “On the Egyptian Mysteries,” as well as excerpts and extracts from his other works, are known to have survived to this day. Most of Iamblichus's works are known today only by their titles.

Byzantine dictionary: in 2 volumes / [comp. General Ed. K.A. Filatov]. SPb.: Amphora. TID Amphora: RKhGA: Oleg Abyshko Publishing House, 2011, vol. 2, p.537.

Iamblichus (Ίάμβλιχος) from Chalcis (Syria) (no later than 280, probably in 245, - about 330), ancient Neoplatonist philosopher, student and then opponent of Porphyry. He was strongly influenced by Pythagoreanism and the Chaldean oracles, and combined Neoplatonism with the theurgy that he intensively developed. According to J. Dillon, the works of Iamblichus can be divided into 3 groups: Pythagorean-Hermetic [compilation “Code of Pythagorean teachings in 10 books.” (five have reached us), written for school use], Porphyry-Platonic (commentaries on Plato and Aristotle) ​​and works that constituted Iamblichus’s original contribution to Neoplatonic philosophy and written after the death of Porphyry: “On the gods”, “On the speech of Zeus in” Timaeus”, “Chaldean Theology”, “Plato’s Theology”, “On Symbols”, etc. Iamblichus probably wrote the essay “On the Egyptian Mysteries”.

Iamblichus carried out the school development of the Neoplatonic doctrine. In the one, Plotinus Iamblichus distinguishes between the one, the completely ineffable, and the simply one, or “good,” which, through the opposites of the limit and the infinite, is united with the one-existent. In the sphere of mind (nusa), Iamblichus firmly distinguishes the triad of being-life-mind outlined by Plotinus and developed by Porphyry, i.e. the conceivable (being), the thinking (mind) and the identity of both - life, which in the triad is placed between the poles of the “non-thinking” “being and “non-existent” thinking. Thus, along with the “intelligible cosmos,” Iamblichus introduces the “thinking cosmos,” uniting them in the sphere of the mind. The soul is involved in the mind to the extent of its rationality and is placed above all intracosmic souls as a monad. Iamblichus strictly distinguished the souls of people, eternally connected by intelligible nature, from the souls of animals and did not allow their mutual transition. Iamblichus divided the gods into supra-cosmic, relating them to the spheres of existence, mind and soul, and intra-cosmic, dividing the latter into those who create, animate, combine and preserve. Iamblichus teaches about time and eternity, believing that eternity is the measure of the intelligible world, and time is a real essence flowing from the mind (while space is only an innate property of bodies).

Iamblichus carried out a reform of the Neoplatonic commentary, its essence is in finding the only “goal” (σκοπός) of the dialogue, with which all interpretation is consistent, as well as in establishing a hierarchy of types of interpretation, which begins with the physical and ethical interpretation, goes back to the mathematical and ends with the metaphysical. Under the influence of Iamblichus, the Pergamon and Athenian schools of Neoplatonism were formed; the authority of Iamblichus was extremely great until the Florentine Academy in Italy in the 15th century.

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editor: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983.

Works: Do vita pythagorica liber, ed. A. Naurk, Petropoli, 1884; ditto, ed. L. Deubner, Lpz., 1937; Protrepticus, ed. H. Pistelli, Lpz., 1888; De communi mathematics seientia liber, ed. N. Festa. Lpz., 1891; In Nicoraachi arithmeticam mtroduetianem liber, ed. H. Pistelli, Lpz., 18L4; Theologounieria aritlinietirae, ed. V. de Falco, Lpu., 1922 (these five treatises are l,2,."i,4 p. 7th book. “Code of Pythagorean teachings”); De rnysteriis liber, ed. (i. Par they, V. , 18Γι7; lamblichi C.halcidensis in Platonis dialogos commentariorum fragmenta, ed. with traust, and cuinm. by J. M. Dillon, Leiden 1973.

Iamblichus (Ἰάμβλιχος - transcription of the Syriac or Aramaic yamliku "he is the king") from Chalkis (Syria) (no later than 280, probably in 245, - ca. 325) - ancient Neoplatonist philosopher, student of the Pythagorean Anatolius, student and then opponent of Porphyry. He was strongly influenced by Pythagoreanism and the Chaldean oracles, and combined the philosophical development of the problems of Platonism with the theurgy he intensively developed. The school of Iamblichus in Apamea, in which the pagan religious cult was systematically practiced, understood as a necessary part of school life, was for the first time in late Platonism established as a closed, self-sufficient organism, consciously opposed to Christianity and closed to it. For school use, Iamblichus compiled a compilation “Code of Pythagorean teachings in 10 books.” (five have come down to us: “Life of Pythagoras”, “Exhortation to Philosophy (Protreptic)”, “On General Mathematical Science”, “Commentary to the Introduction of Nicomachus”, “Theologumen of Arithmetic”), comments on Plato, from whose works 12 were selected canonical (see School of Athens), and Aristotle (fragments of commentaries on Phaedrus, Timaeus and Parmenides have been preserved, some comments from comments on Alcibiades I, Phaedo, Philebus, Sophist; there are evidence of Iamblichus’s commentaries on the “Categories”, “Analytics 1”, “On Interpretation” and on the treatise “On Heaven”), as well as the essays “On the Gods”, “On the Speech of Zeus in “ Timaeus"", "Chaldean Theology", "Plato's Theology", "On Symbols", fragments of the treatise "On the Soul", etc. Iamblichus also belongs to the essay "On the Egyptian Mysteries" (in 10 books), in which, in response to “Letter to Anebon” by Porphyry, he defends theurgy, wearing the mask of the Egyptian priest Abammon. Iamblichus carried out the school development of the Neoplatonic doctrine. In the One of Plotinus, he distinguishes between the one completely ineffable and the simply one, or “good”, which through the opposites of the limit and the infinite is united with the one-existent. In the sphere of mind (nous), Iamblichus firmly distinguishes the triad of being-life-mind, outlined by Plotinus and developed by Porphyry, i.e. the conceivable (being), the thinking (mind) and the identity of both - life, which in the triad is placed between the poles of the “non-thinking” “being and “non-carrying” thinking. Thus, along with the “intelligible cosmos,” Iamblichus introduces the “thinking cosmos,” uniting them in the sphere of the mind. The soul is involved in the mind to the extent of its rationality and is placed above all intracosmic souls as a monad. Iamblichus strictly distinguished the souls of people, eternally connected by intelligible nature, from the souls of animals and did not allow their mutual transition. Iamblichus divided the gods into supracosmic ones, relating them to the spheres of existence, mind and soul, and intracosmic ones, dividing the latter into those who create, animate, combine and preserve. Iamblichus develops the doctrine of time and eternity, believing that eternity is the measure of the intelligible world, and time is a real essence flowing from the mind (while space is only an innate property of bodies). Iamblichus carried out a reform of the Neoplatonic commentary, its essence in finding the only “goal” (...) of the dialogue, with which all interpretation is consistent, as well as in establishing a hierarchy of types of interpretation, which begins with the physical and ethical interpretation, goes back to the mathematical and ends with the metaphysical. Under the influence of Iamblichus, the Pergamum and Athens schools of Neoplatonism were formed; his authority was extremely great until the Florentine Academy in Italy in the 15th century.

Theologumena arithmeticae, ed. V. de Falco. Lipsiae, 1922 (cur. U. Klein. Stuttg., 1975) (these five treatises are, respectively, 1, 2, 3, 4 and 7th books of the “Code of Pythagorean Teachings”); Les mysteres d'Egypte, texte et. et trad, par E. des Places. P., 1966;

In Platonis dialogos commentariorum fragmenta, ed. with transl. and comm. by J. Dillon. Leiden, 1973;

De anima, trad, par A. J. Festugiere, in: La Revelation d"Hermes Tristmegiste, t. Ill: Les doctrines de I"ame, p. 177-264 (extensive notes). Rus. trans.: Life of Pythagoras, trans. and entry Art. R.V. Svetlova. St. Petersburg, 1997; lane V. B. Chernyshevsky. M., 1997;

On the Egyptian Mysteries, trans. and entry Art. L. Yu. Lukomsky. M., 1995;

Answer of the teacher Abammon to the letter of Porphyry to Anebon, trans. I. I. Makhankova.- In the collection: Knowledge beyond science, comp. I. T. Kasavin. M., 1996.

Literature:

Losev A. F. History of ancient aesthetics. Last centuries, book. I. M., 1988, p. 122-301;

Dalsgaard Larsen V. Jamblique de Chalcis. Exegete et philosophe, vol. 1-2. Aarhus, 1972 (Appendice testimonia et fragmenta exegetica);

Larsen B. D. La place de Jamblique dans la philosophie antique tardive. Places E. des, La religion de Jamblique.- De Jamblique a Proclus, Neuf Exposes suivis de Discussions, prep, par H. Dorrie, Vandoeuvres-Gen., 1975 (Entretiens sur I "Antiquite classique XXI), p. 1-26 , 69-102;

Steele. The changing Self. A study on the Soul in later Neoplatonism: lamblichus, Damascius, and Priscianus. Brux., 1978;

Dillon J. lamblichus of Chalcis.- ANRW II, 36.2, 1987, p. 862-909;

O Meara D. Pythagoras revived. Oxf., 1989;

Nasemann B. Theurgie und Philosophie in Jamblichs “De mysteriis”. Stuttg., 1991.

History of philosophy, vol. 1, M., 1940, p. 372 - 75;

Ueberweg F., Grundriss der Geschichte der Philosophie, 12 Aufl., Bd 1 - Die Philosophie des Altertums, V., 1926 (lit.).