By Torrance Kirby, Rahim Acar, Bilal Bas
From Greco-Roman Antiquity via to the eu Enlightenment, philosophy and non secular notion have been inseparably interwoven. This was once both the case for the preferred usual or 'pagan' religions of the traditional international because it used to be for the 3 pre-eminent 'religions of the book', specifically Judaism, Christianity, and Islam. The long and concerned come across of the Greek philosophical culture - and particularly of the Platonic, Aristotelian, and Neoplatonic strands of that culture - at the start with the Hellenistic cults and for that reason with the 3 Abrahamic religions, performed a serious function in shaping the elemental contours of Western highbrow background from Plato to Philo of Alexandria, Plotinus, Porphyry, Augustine, and Proclus; from Aristotle to al-Farabi, Avicenna, al-Gazali, Aquinas and the medieval scholastics, and finally to Meister Eckhart and Nicholas Cusanus and such smooth philosophers and theologians as Richard Hooker, the Cambridge Platonists, Jacob Boehme, and G.W.F. Hegel to call yet a number of. the purpose of the twenty-four essays comprising this quantity is to discover the highbrow worlds of the 3 Abrahamic non secular traditions, their respective ways to scriptural hermeneutics, and their interplay over many centuries at the universal flooring of the inheritance of classical Greek philosophy. The shared aim of individuals is to illustrate the level to which the 3 Abrahamic religions have created related shared styles of concept in facing an important spiritual options reminiscent of the divine, construction, windfall, legislation either traditional and printed, such difficulties because the beginning of evil and the potential for salvation, in addition to defining hermeneutics, that's to assert the way of studying their sacred writings.
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Extra resources for Philosophy and the Abrahamic Religions: Scriptural Hermeneutics and Epistemology
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62: [De Vita Mosis and De Abrahamo, ed. and trans. H. Colson, Loeb Classical Library (Cambridge, Mass. / London: Harvard University Press / William Heinemann, 1935), abbreviated as Mos. ] I am grateful to Emily Parker for this reference. 162 quoted in L. Brisson, “Un si long Anonymat,” La métaphysique: son histoire, sa critique, ses enjeux, ed. L. -M. Narbonne, Collection Zêtêsis (Paris/Québec: Vrin/Presses de l’Université Laval, 1999), 37–60 at 38–40. ”25 In this view of philosophy, Plato becomes a theologian, his dialogues sacred scripture to be interpreted appropriately.
Livingstone (Leuven: Peeters. 1997), 321–339. J. O’Meara, “La science métaphysique (ou théologie) de Proclus comme exercice spirituel,” in A. Segonds and C. ), Proclus et la Théologie Platonicienne. D. G. J. Hankey, “‘Knowing As We are Known’ in Confessions 10 and Other Philosophical, Augustinian and Christian Obedience to the Delphic Gnothi Seauton from Socrates to Modernity,” Augustinian Studies 34:1 (2003): 23–48 at 41–48. 26 See G. Endress, “The New and Improved Platonic Theology. Proclus Arabus and Arabic Islamic Philosophy,” in A.
15 22 Chapter Two am’),17 the conception of God as such becomes engraved on the soul, which enables the reception of prophetic insights mediated through an angel. For Philo, the perfection and immortality of the individual soul consists in its contact with nous, or the divine image. However, it does not follow from this contact that the individual soul is identified with, or assimilated to, its cause. In other words, through contemplation alone the soul cannot be considered an image of God. Nonetheless, Philo does allow a way by which the embodied soul comes to be associated with the divine image.