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

虽然对柏拉图的末世论学说被称为Orphism宗教运动的影响很少受到质疑，他的哲学通常被认为是免费的Orphic影响。然而，这一立场与苏格拉底在《对话录》中所表达的态度形成了鲜明的对比，苏格拉底在《斐德罗篇》（Phaedrus）的一段著名的话中（249 c）--我在我的研究的标题中引用了这段话--明确地将哲学与神秘学的启蒙进行了比较。因此，我的研究试图为柏拉图的著作提供一种新的解释方法，其基础是对柏拉图主义宗教方面的评价，更具体地说，是对柏拉图主义与俄耳甫斯运动的密切关系的评价。具体而言，本研究旨在回答以下问题：1.奥菲斯教在多大程度上影响了柏拉图的宗教信仰，以及更广泛地说，影响了他的哲学？2.柏拉图主义在哪些方面不同于俄耳甫斯主义和其他受俄耳甫斯主义影响的古代思想流派？3.评价奥菲斯对柏拉图的影响如何影响我们对他的作品和他的整个哲学的理解？ 在世纪后半叶之前，俄耳甫斯主义对柏拉图的影响得到了普遍认可，但随着维拉莫维茨的《希腊化的荣耀》（Glaube der Helenen，1931-1932）的出版，人们对俄耳甫斯主义产生了怀疑，有效地将其从学术话语中驱逐了出去，直到新的考古发现明确地证实了在希腊化之前的希腊存在着一场俄耳甫斯运动。关于柏拉图和俄耳甫斯教的唯一全面研究，伯纳贝的Platón y el orfismo（2011），提供了柏拉图关于俄耳甫斯教的证词的系统分析，但未能评估其对他的哲学的影响。我的研究将建立在伯纳贝的工作，审查柏拉图与奥菲斯教的关系，超越纯粹的Quellenforschung问题，并将进一步提供一个令人信服的反驳奥菲斯怀疑论的立场，目前所倡导的埃德蒙兹（重新定义古代奥菲斯教。希腊宗教研究，2013）。 像尼尔森和Burkert一样，我认为最好把俄耳甫斯教理解为希腊神秘宗教这一更广泛的文化现象的一部分，正如它经常与毕达哥拉斯主义、酒神崇拜和古代资料中的埃留西斯神秘主义一起被提及的事实所证明的那样。俄耳甫斯和毕达哥拉斯主义之间的紧密联系，普遍承认当代学者，特别是在这方面的相关性，后者在柏拉图的思想发展中发挥了重要作用。在我分析柏拉图哲学中的俄耳甫斯因素时，我也将利用新柏拉图主义的评注，这些评注在最近的盎格鲁-撒克逊学术研究中基本上被忽视了。虽然过分强调新柏拉图主义的来源可能会混淆古典奥菲斯教与后来柏拉图主义的重建，但这可以通过比较柏拉图的文本与前希腊化的证词来解决，例如奥菲斯金片，而Derveni Papyrus的发现无论如何都证明了后来的文本可以包含许多前柏拉图主义的奥菲斯材料。我的研究将通过分析《对话录》中的相关段落来扩展柏拉图主义和俄耳甫斯主义之间的关系，以便为柏拉图的信仰体系提供一个统一和连贯的观点，并评估其对俄耳甫斯传统的债务。第一部分将分析柏拉图的文化和历史背景，特别侧重于俄耳甫斯和它的接待前苏格拉底。第二部分将处理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俄耳甫斯证词的关系，然后通过研究它们的神学，宇宙论和认识论的影响。第三部分也是最后一部分将致力于实践哲学领域，并将分析柏拉图对美学、伦理学和政治的看法，

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,