Sitografia

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www.neoplatonism.org

Sito del ‘neoplatonismo online’. Materiali e Risorse.


Collegato a

www.isns.us




Sito dell’ISNS, Società Internazionale di Studi Neoplatonici.
Il taglio è accademico, ma il sito risulta interessante.

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www.stichting-pythagoras.nl

Sito della Fondazione Pythagoras

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http://www.sed.tohoku.ac.jp/JSNS/index.htm
Japanese Society for Neoplatonic Studies

http://www.filosofia.cchla.ufrn.br/Isiaen/
SOCIEDADE IBERO-AMERICANA DE ESTUDOS NEOPLATÔNICOS

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http://www.platosociety.org/
Sito dell’Associazione Internazionale dei Platonisti



http://www.uni-muenster.de/Geschicht...ca/acadeng.htm
ACADEMIA PLATONICA SEPTIMA MONASTERIENSIS
SOCIETAS STUDIIS PLATONICORUM PROMOVENDIS


http://www.nd.edu/~plato/index.html
Journal of the International Plato Society

L'intento di questo periodico è di promuovere il dialogo internazionale su Platone spaziando fra una varietà di lingue e di impostazioni della ricerca. Il periodico nasce per impulso della International Plato Society, che è stata fondata nel 1989 e che, oltre ad organizzare simposi triennali, promuove altre iniziative e sostiene le società platoniche regionali. La IPS sostiene inoltre la pubblicazione di opere professionali su Platone in collaborazione con la Academia Verlag di Sankt Augustin.

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Sito della N.S.I, The Neoplatonic Society of Israel.

The Neoplatonic Society of Israel

Consultabile in inglese:
http://research.haifa.ac.il/~mluz/INS/eng.ins1.html

Questa associazione di recente costituzione si propone di divenire una ‘costola’ indipendente dell’ISNS, unendo alla ricerca sulla filosofia neoplatonica in generale, lo studio sia dei rapporti fra i neoplatonici storicamente venuti a contatto con la cultura ed il territorio ebraico, sia dell'influenza del pensiero neoplatonico sugli scritti teologici e sui testi ritenuti sacri dal popolo ebraico.

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Con questa segnalazione sfioriamo appena un argomento, assai scottante, che speriamo di poter un giorno trattare con sufficiente tempo e lucidità, quello delle reciproche influenze tra il platonismo - neoplatonismo e determinati ambienti ebraici, fiorite in ambito alessandrino e non solo (si pensi a Filone).

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Qui è possibile reperire la più aggiornata e completa bibliografia di Proclo:
http://www.hiw.kuleuven.be/dwmc/plat.../probiblio.htm


Una biografia ed altre notizie interessanti riguardo al Diadoco:
http://www.hiw.kuleuven.ac.be/dwmc/p...clus/index.htm

Il tutto fa capo all’importante progetto di ricerca “Plato transformed” riguardante i commentari di Proclo, Damascio ed altri:

Plato Transformed
The Greek Commentaries on Plato in Late Antiquity: Proclus, Damascius and alii
http://www.hiw.kuleuven.ac.be/dwmc/plato/index.htm

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About Plato Transformed
The De Wulf-Mansioncentre in Leuven (K.U.Leuven) has established a research project to make Proclus’ commentaries on the major Platonic dialogues (Parmenides, Timaeus, Cratylus) and Damascius' commentary on the Philebus accessible to a modern scholarly public. It is proposed to offer new editions and translations of these texts, acccompanied by doctrinal studies and annotations. The Greek commentaries on Plato are being edited in the renowned "Collection des Universités de France" (Les Belles Lettres, Paris). It is to be expected that the successful completion of these new editions will shed much needed new light on Platonic theology and Neoplatonic epistemology.
New edition of these texts is necessary, not only in order to deliver a text based on a thorough investigation of the manuscript tradition, but also in order to complement, by means of articles and monographs, the enormous progress that has been done in the field of Neoplatonic studies in recent years (see our Proclus-bibliography). Moreover, for a modern public, the Greek texts should be made more accessible by adding translations in a modern language.
In the beginning of the history of the interpretation of Plato (about 3rd c. BC – 2nd c. AD), authors tended to emphasize the aporetic character of Platonic philosophy. From the 2nd c. AD onwards, however, the attitude towards Plato was undergoing a thorough modification. The 'Neo-Platonic' thinkers, as the philosophers of this era are called, pay almost exclusively attention to a systematic (or systematizing) reading of Plato. In a great number of treatises and commentaries they develop a doctrine which tries to cover all possible aspects of reality.
It is not surprising, then, that in this period (200-600 AD) the most important way of doing philosophy is by writing commentaries on the past masters, Plato and Aristotle. While the later is seen as subsidiary to the understanding of Plato, the works of Plato himself have acquired the status of unassailable truth, which needs to be clarified on the basis of exegetical and hermeneutical principles.
Neoplatonic commentaries are not just 'commentaries', or 'secondary literature on Plato and Aristotle', as we might understand these today. Owing to their formal aspect and genre, the innovations and originality of the commentaries have often been misjudged. It was easily assumed that they did not do much more than to reproduce the ideas of Plato and Aristotle, without any new achievement. This judgment, however, is false. Although they endorse philosophical opinions derived from Plato and Aristotle, and indeed from all periods of Greek thought, the commentaries stand as testimony to the originality of the Neoplatonic school. The commentary is the medium by which the Neoplatonists advanced their views on all philosophical and scientific disciplines. This entailed the necessity of a creative approach, forcing the authors to adjust the strategies of interpretation to the ever growing finesses of the Neoplatonic doctrine.
Thus, the commentators represent a ‘missing link’ between Antiquity and the Middle Ages. They do not so much reproduce the theories of Plato and Aristotle, but rather they embody in a unique way the transformation of the entire civilisation at the beginning of the Middle Ages. They do so in the fields of philosophy, theology, and in the natural sciences.
The most important Platonic dialogues on the basis of which the Neoplatonic system is built are the Parmenides (the main source for Plato's theology and epistemology), the Timaeus (containing Plato's cosmology and philosophy of nature), the Philebus (providing the essential elements for ontology, and for moral philosophy, thus linking ethics to metaphysics), and the Cratylus (revealing Plato's philosophy of language). Although these texts contain the entire spectrum of philosophy, from metaphysics and theology through natural science and moral philosophy, many of the Neoplatonic commentaries on these crucial dialogues are not yet available in a modern critical edition, which makes them hardly accessible for scientific research.