Why We Study the Ancients

First, we are seeking the truth concerning both other metaphysical realities and the soul, since of all realities it is immediately most appropriate to us; secondarily, [we seek] the opinions of those who have reached the pinnacle of knowledge. I therefore believe that is is necessary to give a careful examination to Aristotle’s treatise On the Soul. Plato has handed down many blessed doctrines on the soul, but interpreters of Plato have investigated and explained them sufficiently and in harmony with each other. After Aristotle had completed his treatise On the Soul, as Iamblichus who is the best judge of the truth thought, a great deal of controversy arose among those explicating Aristotle’s doctrine not only concerning the interpretation of Aristotle’s text but especially also concerning the metaphysical realities themselves.

I have therefore decided to investigate and record the coherence of the philosopher both with himself and with the truth, avoiding controversies with others, while seeking clear confirmation for his opinions on doubtful points from Aristotle’s clear doctrines and words. And in every way and to the best of my ability I will adhere to the truth about the metaphysical realities under the guidance of Iamblichus in his own writings on the soul.

The Parts of Philosophy (in Alexandrian Platonism, and beyond)

Partly in preparation for an online workshop I’m leading this Saturday, I’ve been continuing to think about the ways that philosophers have conceived of, and divided, the parts of our discipline. I’ve written about this question from the perspective of the Stoics and other Hellenistic schools, and considered the ways that philosophers in India have conceived of the parts of a philosophical system (darśana).

In this post, I’ll turn to the Platonists of Alexandria, and specifically, to two texts entitled “Introduction to Philosophy.”

Apotropaic Offerings?

I recently encountered the practice of making so-called “apotropaic offerings”: offerings made, at some distance from the site of one’s primary ritual practice, to placate potentially disruptive beings.

Such offerings as described above are not a part of my own religious or spiritual practice. And looking in from the outside, something very quickly seemed “off” or not-quite-right about this. Hence this blog post, which I present in the spirit of (a) working out a bit more precisely my own understanding of why we make religious offerings, and how such offerings work; (b) clarifying exactly what my concerns are with the “apotropaic” practices described above; and (c) opening a space for conversation, where others might help me refine this understanding and/or resolve some of these concerns.