Téleiai teletai. A study of the influence of Orphism and kindred religious movements on Plato's philosophy

Téleiai teletai。

• 批准号: 2437100
• 金额: --
• 依托单位: University of Oxford
• 依托单位国家: 英国
• 项目类别: Studentship
• 财政年份: 2020
• 资助国家: 英国
• 起止时间: 2020 至 无数据
• 项目状态: 已结题
• 来源: https://gtr.ukri.org/projects?ref=studentship-2437100
• 关键词: leiai; teletai.; study; influence; Orphism

While the influence of the religious movement known as Orphism on Plato's eschatological doctrine is rarely questioned, his philosophy is usually considered otherwise free of Orphic influence. This stance, however, is in sharp contrast with the attitude expressed in the Dialogues by the character of Socrates, who in a famous passage of the Phaedrus (249c) - which I quote in the title of my study - makes an explicit comparison between philosophy and initiation into the mysteries. My research seeks, therefore, to provide a new interpretative approach to the work of Plato, based on the appraisal of the religious aspects of Platonism and, more specifically, of its affinities with the Orphic movement. In particular, my study aims to answer the following questions: 1. To what extent did Orphism influence Plato's religious beliefs and, more broadly, his philosophy? 2. In what respects does Platonism differ from Orphism and from other ancient schools of thought influenced by Orphism? 3. How does the appraisal of the Orphic influence on Plato affect our understanding of his works and of his philosophy as a whole? The influence of Orphism on Plato was generally recognised before the second half of the 20th century, but the skepticism generated by the publication of Wilamowitz's Glaube der Hellenen (1931-1932) effectively banished Orphism from scholarly discourse, until new archaeological finds unequivocally confirmed the existence of an Orphic movement in pre-Hellenistic Greece. The only comprehensive study on the subject of Plato and Orphism, Bernabé's Platón y el orfismo (2011), offers a systematic analysis of Plato's testimonies on Orphism, but fails to assess its impact on his philosophy. My research will build upon Bernabé's work, examining Plato's relationship with Orphism beyond the mere question of Quellenforschung and will furthermore provide a compelling refutation of the Orpheo-skeptic position presently championed by Edmonds (Redefining Ancient Orphism. A Study in Greek Religion, 2013). Like Nilsson and Burkert, I argue that Orphism is best understood as part of the broader cultural phenomenon of Greek mystery religion, as demonstrated by the fact that it is often mentioned together with Pythagoreanism, Dionysism and the Eleusinian mysteries in ancient sources. The tight links between Orphism and Pythagoreanism, generally acknowledged by contemporary scholars, are particularly relevant in this context, given the major role played by the latter in the development of Plato's thought. In my analysis of the Orphic elements in Plato's philosophy I will also make use of the Neoplatonic commentaries, which have been largely neglected in recent Anglo-Saxon scholarship. Although over-emphasising Neoplatonic sources risks confusing Classical Orphism with a later Platonising reconstruction of it, this can be addressed by comparing Plato's texts with pre-Hellenistic testimonies, such as the Orphic Gold Tablets, while the discovery of the Derveni Papyrus has anyway demonstrated that later texts can contain much pre-Platonic Orphic material. My study will expand upon the relationship between Platonism and Orphism by analysing relevant passages from the Dialogues, in order to provide a unified and coherent view of Plato's belief system and assess its debt to the Orphic tradition. The first part will analyse Plato's cultural and historical context, focusing especially on Orphism and on its reception by the Presocratics. The second part will deal with the metaphysical foundation of Platonism, first by analysing the theory of Forms and the doctrine of the Soul in relation to the Orphic testimonies and then by examining their theological, cosmological and epistemological implications. The third and final part will be devoted to the field of practical philosophy and will analyse Plato's views on aesthetics, ethics and politics,

虽然被称为神学的宗教运动对柏拉图末世论的影响很少被质疑，但他的哲学通常被认为在其他方面不受神学的影响。然而，这一立场与《对话》中苏格拉底的角色所表达的态度形成了鲜明对比，苏格拉底在《菲德鲁斯》(249c)的一段著名段落中--我在我的研究标题中引用了这段话--在哲学和启蒙进入奥秘之间进行了明确的比较。因此，我的研究试图为柏拉图的工作提供一种新的解释方法，基于对柏拉图主义的宗教方面的评估，更具体地说，它与奥尔弗斯运动的亲和力。具体地说，我的研究旨在回答以下问题：1.柏拉图的宗教信仰以及更广泛的哲学对柏拉图的影响有多大？2.柏拉图主义在哪些方面与Orphism以及其他受Orphism影响的古代学派不同？3.对Orphism对柏拉图的影响的评价如何影响我们对他的作品和整个哲学的理解？在20世纪下半叶之前，孤儿主义对柏拉图的影响被普遍认识到，但威拉莫维茨(Wilamowitz)的《希腊的荣耀》(Glaube der Hellenen，1931-1932)的出版所产生的怀疑论有效地将孤儿主义从学术话语中驱逐出去，直到新的考古发现明确地证实了前希腊化希腊存在奥尔弗主义运动。关于柏拉图和奥菲斯主义主题的唯一全面研究是伯纳贝的《S平台与奥菲斯莫》(2011年)，它对柏拉图关于奥菲斯主义的证言进行了系统的分析，但没有评估其对其哲学的影响。我的研究将建立在伯纳贝的S著作的基础上，考察柏拉图与奥菲斯主义的关系，而不仅仅是奎伦福松的问题，并将进一步对埃德蒙兹(重新定义古代奥菲尔主义)目前所倡导的奥菲欧怀疑论的立场进行令人信服的反驳。《希腊宗教》2013年发表的一项研究)。像尼尔森和伯克特一样，我认为，奥菲斯主义最好被理解为希腊神秘宗教更广泛的文化现象的一部分，这一事实表明，在古代资料中，它经常与毕达哥拉斯主义、酒神论和埃留申神秘一起被提及。当代学者普遍承认的奥菲斯主义和毕达哥拉斯主义之间的紧密联系，在这种背景下尤其相关，因为后者在柏拉图思想的发展中发挥了重要作用。在我对柏拉图哲学中的自然要素的分析中，我还将利用新柏拉图的注释，这些注释在最近的盎格鲁-撒克逊学术中被很大程度上忽视了。尽管过分强调新柏拉图主义的来源可能会混淆古典奥菲主义与后来柏拉图式的重建，但这一问题可以通过将柏拉图的文本与前希腊化的证言进行比较来解决，例如奥尔菲金碑，而德尔维尼纸莎草纸的发现无论如何已经证明，后来的文本可能包含许多前柏拉图奥弗斯的材料。我的研究将通过分析《对话》中的相关段落来扩展柏拉图主义和奥菲主义之间的关系，以期对柏拉图的信仰体系提供一个统一而连贯的观点，并评估其对奥弗斯传统的贡献。第一部分将分析柏拉图的文化和历史背景，特别是关于奥菲尔主义和它的接受的前现实主义。第二部分将讨论柏拉图主义的形而上学基础，首先通过分析形式理论和灵魂学说与奥尔弗斯证言的关系，然后通过考察它们的神学、宇宙学和认识论的含义。第三部分也是最后一部分将致力于实践哲学领域，并将分析柏拉图的美学、伦理学和政治观，