Mysterienterminologie bei Platon, Philon und Klemens von Alexandrien

Riedweg, Christoph

doi:10.1515/9783110867350

Cited by 133 publications

(15 citation statements)

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“…A la luz de lo que llevamos analizado, la razón debía de ser que en el verdadero filósofo es en quien se cumplen verdaderamente los requisitos para la salvación que hemos venido enunciando: iniciación (μύησις), purificación (κάθαρσις), participación en la teleté (τέλεσις) y éxtasis (βακχεία). Cualquier recorrido por la obra platónica nos mostrará que el vocabulario iniciático es usual para referirse a la filosofía (ya Riedweg 32 analizó impecablemente la terminología mistérica en Platón, mientras que debemos a Casadesús un magnífico análisis de la βακχεία platónica 33 ). Bastará con que ponga aquí algún ejemplo de cada una de las fases.…”

Section: Interpretación Del αἴνιγμα (οἱ πεφιλοσοφηκότες ὀρθῶς)unclassified

Phaedo, 69c: why are the βάκχοι the true philosophers?

Bernabé¹

2016

Archai

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A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitalis, UC Pombalina e UC Impactum, pressupõem a aceitação plena e sem reservas dos Termos e Condições de Uso destas Bibliotecas Digitais, disponíveis em https://digitalis.uc.pt/pt-pt/termos. Conforme exposto nos referidos Termos e Condições de Uso, o descarregamento de títulos de acesso restrito requer uma licença válida de autorização devendo o utilizador aceder ao(s) documento(s) a partir de um endereço de IP da instituição detentora da supramencionada licença. Ao utilizador é apenas permitido o descarregamento para uso pessoal, pelo que o emprego do(s) título(s) descarregado(s) para outro fim, designadamente comercial, carece de autorização do respetivo autor ou editor da obra. Na medida em que todas as obras da UC Digitalis se encontram protegidas pelo Código do Direito de Autor e Direitos Conexos e demais legislação aplicável, toda a cópia, parcial ou total, deste documento, nos casos em que é legalmente admitida, deverá conter ou fazer-se acompanhar por este aviso.

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Section: Interpretación Del αἴνιγμα (οἱ πεφιλοσοφηκότες ὀρθῶς)unclassified

Phaedo, 69c: why are the βάκχοι the true philosophers?

Bernabé¹

2016

Archai

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“…1). 63 There can be no doubt that Alcibiades' erotic mysteries are intended to recall his alleged profaning of the Eleusinian Mysteries, which took place in 415 BCE, a year after the dialogue's fictional setting, and played a crucial part in Socrates' indictment. In the Apology, Socrates explicitly lays the blame for his condemnation on Aristophanes, who, in the Clouds, represented Socrates as an initiator into newfangled intellectual mysteries.…”

Section: (Homo)erotic Mysteriesmentioning

confidence: 99%

Orpheus' Erotic Mysteries: Plato, Pederasty, and the Zagreus Myth in Phanocles F 1

Watson

2014

Bulletin of the Institute of Classical Studies

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In his Ἔρωτɛς ἢ Kαλoί, Phanocles tells how Orpheus was decapitated by Thracian women because he ‘revealed’ homoerotic love and rejected women. Iconographic and literary evidence suggests that Orpheus is associated with homoeroticism and misogyny from the Classical period. Phanocles' poem also exploits Orpheus' ambivalent status: as founder of the Eleusinian mysteries, his authority was immense. But he was also seen as the guru of a countercultural fringe, who preached reincarnation and vegetarianism. The fact that Phanocles presents Orpheus' erotic predilections as mysteries points to Plato, who rejected the mainstream, Eleusinian Orpheus, and embraced the counter‐cultural (Pythagorean) one. Orpheus rejects generative love because he is associated with the transcendent, rather than earthly, realm. Plato re‐configures both Orpheus' mystical teachings and his music‐making as philosophy/philosophical love, benefiting from traditions of interpreting Orphic poetry allegorically.

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“…Sacrificial cult practices and mystical cult practices both required mediation between mortal and immortal, but mediation was accomplished differently in the two systems. In the mystical cult, the individual member of the group had a more direct experience of the divine through the senses, especially through the sense of sight in the case of Demeter's mysteries at Eleusis (Burkert 1986; Riedweg 1987). As she starts this last part of her speech, the very heart of her teachings on erotics, Diotima begins to draw on the language of sight, and of initiation into the Eleusinian Mysteries:…”

Section: The Ascentmentioning

confidence: 99%

Diotima and Demeter as Mystagogues in Plato'sSymposium

Evans¹

2006

Hypatia

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Like the goddess Demeter, Diotima from Mantineia, the prophetess who teaches Socrates about eros and the "rites of love" in Pluto's Symposium, was a mystagogue who initiated individuals into her mysteries, mediating to humans esoteric knowledge of the divine. The dialogue, including Diotima's speech, contains religious and mystical language, some of which specifically evokes the female-centered yearly celebrations of Demeter at Eleusis. In this essay, I contextualize the worship of Demeter within the larger system of classical Athenian practices, and propose that Plato borrowed Eleusinian language because it criticized conventional notions of the divine, thereby allowing him to reimagine the possibilities for the philosophical process among humans. All this flows from the arguments of Plato-laughter and movement; people getting up and going out; the hour changing; tempers being lost; jokes cracked; the dawn rising. Truth, it seems, is various; Truth is to be pursued with all our faculties. Are we to rule out the amusements, the tendernesses, the frivolities of friendship because we love truth? Will truth be quicker found because we stop our ears to music and drink no wine, and sleep instead of talking through the long winter's night? -Virginia Woolf Virginia Woolf's Plato did not stop his ears or refrain from wine, and Socrates in Plato's Symposium did indeed talk through the long winter's night. The scene Hypatia vol. 21, no. 2 (Spring 2006) 0 by Nancy Evans 2 Hypatia is a damp, cold January night in perhaps 416 BCE, and the poet Agathon has just won his tirst tragic victory. He holds a party at his house, attended by group of young and handsome aristocratic Athenian men. Some of them are lovers and some are would-be lovers. Socrates, neither the youngest nor the most handsome, is also present. Instead of drinking the night away into oblivion, the group of friends agrees to drink moderately while honoring Eros, the god of desire, with a series of speeches praising love. In the course of this evening, Socrates gives a speech in praise of Eros that suggests a redefinition of love. In fact, Socrates' praise of Eros becomes a philosophical discussion of Being' that redefines the relationship not simply between human erotic partners, male-female as well as male-male, but even the relationship between human and divine. Interestingly, Socrates claims from the outset that the speech he gives is not his own, but rather one he heard from a woman. It is the prophet Diotima from Mantineia, Socrates says, who taught him about love, about Eros, and about eros and the divine.Diotima is in fact more than an ordinary prophet; like the goddess Demeter, Diotima is a sort of mystagogue, one who initiates individuals into her Mysteries and who mediates to humans information about the divine. This essay will explore Diotima's speech as recalled by Socrates in Plato's Symposium, looking to the language and images that specifically evoke the yearly celebration of Demeter and Kore (the Maiden, also known as Persephone) at Eleusis. Drawi...

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Mysterienterminologie bei Platon, Philon und Klemens von Alexandrien

Cited by 133 publications

References 0 publications

Phaedo, 69c: why are the βάκχοι the true philosophers?

Phaedo, 69c: why are the βάκχοι the true philosophers?

Orpheus' Erotic Mysteries: Plato, Pederasty, and the Zagreus Myth in Phanocles F 1

Diotima and Demeter as Mystagogues in Plato'sSymposium

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