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Article
Lêxis in Dionysius the Areopagite
Author(s)
José María Nieva
Full-Text PDF
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DOI:10.17265/2159-5836/2014.02.009
Affiliation(s)
University of Tucumán, Tucumán, Argentina
ABSTRACT
In his Commentary on Plato’s Phaedo, Damascius establishes a close relation between destination (lêxis), divine Justice, and life dignity (kat’axían) of every soul. Among several meanings of destination, the most relevant one is related to the condition of the soul after death. Consequently, the purpose of this paper is to consider how this neoplatonic term is conceived in Dionysius Areopagite. For that purpose, the author will analyze such term widely used in the chapter 7 of Ecclesiastic Hierarchy in which Dionysius deals with the funerary rite and in which the notes of the dionysian eschatology are found. In other words, Dionysius’ use of this term combines a spiritual and a metaphysic perspective. The former is part of the representation of the dionysian universe in which even the angels receive the name of lexeis and are distinguished by their never ending movement around the Thearchia; the latter is present among humans as a call to imitate such angelic condition. Such imitation is not possible without the effort needed to behave in agreement with an honorable lifestyle (kat’axían, neoplatonic expression also used by Dionysius) that opens the door to a condition or rank granted to man after death.
KEYWORDS
Neoplatonism, destination, dionysian eschatology
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References
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Hornus, J. M. (1947). Quelques réflexions à propos du Pseudo-Denys l’Areopagite et de la mystique chrétienne en général (Some reflections about Dionysius the Areopagite and about christian mistycal theology), Revue d’Historie et de Philosophie Religieuses, 27, 37-63.
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Lilla, S. (2002). Introduzione, a Pseudo-Dionigi l’Areopagita, La gerarchia ecclesiastica (Introduction at Pseudo-Dionysius the Areopagite, the ecclesiastical hierarchy). Rome: Città Nuova.
Lossky, V. (2009). TeologíaMística de la Iglesia de Oriente (The mystical theology of the Eastern church). Barcelona: Herder.
Pépin, J. (1990). Le plaisir du mythe (The pleasure of the myth) (Damascius, In Phaedonem I 525-526. II 129-130). Neoplatonisme, Melanges offerts a Jean Trouillard (pp.275-290) (Neoplatonism. Studies in Honour of Jean Trouillard).
Rist, J. (1992). Pseudo-Dionysius, Neoplatonism and the weakness of the soul. In H. Westra (Ed.), From Athens to Chartres. Neoplatonism and medieval thought (p. 155). Leiden: Brill.
Rowe, C. (1995). Philosophie et litterature dans le Phédon (Philosophy and literature in Phaedo). In M. Dixsaut (Ed.), Contre Platon 2. Renverser le platonisme (p. 290), Paris: Vrin.
Rowe, C. (2009). Plato and the art of philosophical writing. Cambridge: Cambridge University Press.
Salviat, J. (1965). Risque et mythe dans le Phédon (Risk and myth in Phaedo). Revue de études grecques, 78, 23-39.
Schula, B., Heil, G., & Ritter, A. (1990-1991). Corpus Dionysiacum I-II. Berlin: W. de Gruyter.
Shaw, G. (1995). Theurgy and the soul. The Neoplatonism of Iamblichus. Pennsylvania: The Pennsylvania State UniversityPress.
Stang, C. (2012). Apophasis and Pseudonymity in Dionysius the Areopagite (No longer I). Oxford: Oxford University Press.
Steel, C. (1978). The changing self: A study on the soul in later Neoplatonism: Iamblichus, Damascius and Priscianus. Paleis der Academiën: Bruseel.
Steel, C. (1993). L’ âme. Modèle et image (The Soul. Model and image). In H. Blumenthal, & E. Clark (Eds.), The divine Iamblichus. Philosopher and man of Gods (pp. 14-29). Bristol: Bristol Classical Press.
Trouillard, J. (1972). L’une et l’âme selon Proclos (The one and soul according to Proclus). Paris, Les Belles Lettres.
Trouillard, J. (1977). La figure du choeur de danse dans l’oeuvre de Proclos (The figure of choir of dance in the work of Proclus). In Permanence de la Philosophie (Permanency of the philosophy) (pp. 162-175). Neuchâtel: La Baconnière.
Trouillard, J. (1982). La mystagogie de Proclos (The mystagogy of Proclus). Paris: Les Belles Lettres.
Westerink, L. G. (1971). Damascius, commentateur de Platon (Damascius, commentator of Plato). In Le Néoplatonisme (The Neoplatonism) (p. 254). Colloques Internationau Royaumont: Paris: CNRS.
Westerink, L. G. (1977). The Greek commentaries on Plato’s Phaedo II. Damascius. Westbury: The Prometheus Trhust.
White, D. A. (1989). Myth and metaphysics in Plato’s Phaedo. Toronto: Susquehanna University Press.
Beierwaltes, W. (1993). Pensare l’Uno. Studi sulla filosofia neoplatonica e sulla storia dei suoi influssi (Thinking the one. Studies about Neoplatonic philosophy and about history of their influences). Milano: Vita e Pensiero.
Bossi, B. (2008). Saber gozar. Estudios sobre el placer en Platón (Know to enjoy. Studies about the pleasure in Plato). Madrid: Trotta.
Brisson, L. (2005). Platón, las palabras y los mitos. (Plato the myth maker). Madrid: Abada.
Brown, P. (1993). The body and the society. Christians and sexual renunciation. Barcelona: Muchnik.
Colombás, D. G. (1958). Paraíso y vida angélica (Paradise and angelic life). Barcelona: Abadía de Montserrat.
Dillon, J., & Gerson, L. (2004). Neoplatonic philosophy, introductory readings. Cambrigde: Hackett Publishing.
Dionysius the Areopagite. (1990). About divine names. Berlin: Walter de Gruyter.
Dionysius the Areopagite. (1991a). About celestial hierarchy. Berlin: Walter de Gruyter.
Dionysius the Areopagite. (1991b). About ecclesiastical hierarchy. Berlin: Walter de Gruyter.
Dörrie, H. (1973). La doctrine de l’âme dans le néoplatonisme de Plotin à Proclus” in Études Néoplatoniciennes (The doctrine of the soul in the Neoplatonism from Plotinus to Proclus). La Bacconière: Neuchatel.
Dörrie, H. (1973). La doctrine de l’âme dans le néoplatonisme de Plotin à Proclus (The doctrine of the soul in the Neoplatonism from Plotinus to Proclus). In Études Néoplatoniciennes (pp. 43-58). La Bacconière: Neuchatel.
Eliasson, E. (2012). L’anima e l’individuo (The soul and the individual). In R. Chiaradonna (Ed.). Filosofia tardoantica (Philosophy in Late Antiquity) (pp. 213-231). Rome: Carocci.
Ferrari, F. (2010). I miti di Platone (The myths of Plato). Milano: Rizzoli.
Finnamore, J. (1998). What the Hades? Iamblichus and Proclus on judges and judgement in the afterlife. Mediterranean Perspectives: Philosophy, Literature, and History, 1, 50.
Finnamore, J., & Dillon, J. (2002). Iamblichus De Anima: Text, translation and commentary. Leiden: Brill.
Gertz, S. (2010). Death and immortality in late Neoplatonism. Studies on the ancient commentaries on Plato’ Phaedo. Leiden: Brill.
Giovanni, R. ( 2001). Platon. En búsqueda de la sabiduría secreta (Plato. In search of secret wisdom). Barcelona: Herder.
Golitzin, A. (1994). Et introibo ad altare Dei. The mystagogy of Dionysius Areopagita, with special reference to its predecessors in the Eastern christian tradition. Thessaloniki: Analecta Vlatadon.
Gritti, E. (2008). Proclo, Dialettica, Anima, Esegesi. Milano: LED.
Hernández de la Fuente, D. (2011). Vidas de Pitágoras (Lifes of Pythagoras). Madrid: Atalanta.
Hornus, J. M. (1947). Quelques réflexions à propos du Pseudo-Denys l’Areopagite et de la mystique chrétienne en général (Some reflections about Dionysius the Areopagite and about christian mistycal theology), Revue d’Historie et de Philosophie Religieuses, 27, 37-63.
Jones, J. D. (1999). Pseudo-Dionysius. The divine names and the mystical theology. Translated from the Greek with Introductory Study. Wisconsin: Marquette University Press.
Kharlamov, V. (2009). The beauty of the unity and the harmony of the whole: The concept of theosis in the theology of Pseudo-Dionysius the Areopagite. Oregon: Wipf & Stock.
Lilla, S. (2002). Introduzione, a Pseudo-Dionigi l’Areopagita, La gerarchia ecclesiastica (Introduction at Pseudo-Dionysius the Areopagite, the ecclesiastical hierarchy). Rome: Città Nuova.
Lossky, V. (2009). TeologíaMística de la Iglesia de Oriente (The mystical theology of the Eastern church). Barcelona: Herder.
Pépin, J. (1990). Le plaisir du mythe (The pleasure of the myth) (Damascius, In Phaedonem I 525-526. II 129-130). Neoplatonisme, Melanges offerts a Jean Trouillard (pp.275-290) (Neoplatonism. Studies in Honour of Jean Trouillard).
Rist, J. (1992). Pseudo-Dionysius, Neoplatonism and the weakness of the soul. In H. Westra (Ed.), From Athens to Chartres. Neoplatonism and medieval thought (p. 155). Leiden: Brill.
Rowe, C. (1995). Philosophie et litterature dans le Phédon (Philosophy and literature in Phaedo). In M. Dixsaut (Ed.), Contre Platon 2. Renverser le platonisme (p. 290), Paris: Vrin.
Rowe, C. (2009). Plato and the art of philosophical writing. Cambridge: Cambridge University Press.
Salviat, J. (1965). Risque et mythe dans le Phédon (Risk and myth in Phaedo). Revue de études grecques, 78, 23-39.
Schula, B., Heil, G., & Ritter, A. (1990-1991). Corpus Dionysiacum I-II. Berlin: W. de Gruyter.
Shaw, G. (1995). Theurgy and the soul. The Neoplatonism of Iamblichus. Pennsylvania: The Pennsylvania State UniversityPress.
Stang, C. (2012). Apophasis and Pseudonymity in Dionysius the Areopagite (No longer I). Oxford: Oxford University Press.
Steel, C. (1978). The changing self: A study on the soul in later Neoplatonism: Iamblichus, Damascius and Priscianus. Paleis der Academiën: Bruseel.
Steel, C. (1993). L’ âme. Modèle et image (The Soul. Model and image). In H. Blumenthal, & E. Clark (Eds.), The divine Iamblichus. Philosopher and man of Gods (pp. 14-29). Bristol: Bristol Classical Press.
Trouillard, J. (1972). L’une et l’âme selon Proclos (The one and soul according to Proclus). Paris, Les Belles Lettres.
Trouillard, J. (1977). La figure du choeur de danse dans l’oeuvre de Proclos (The figure of choir of dance in the work of Proclus). In Permanence de la Philosophie (Permanency of the philosophy) (pp. 162-175). Neuchâtel: La Baconnière.
Trouillard, J. (1982). La mystagogie de Proclos (The mystagogy of Proclus). Paris: Les Belles Lettres.
Westerink, L. G. (1971). Damascius, commentateur de Platon (Damascius, commentator of Plato). In Le Néoplatonisme (The Neoplatonism) (p. 254). Colloques Internationau Royaumont: Paris: CNRS.
Westerink, L. G. (1977). The Greek commentaries on Plato’s Phaedo II. Damascius. Westbury: The Prometheus Trhust.
White, D. A. (1989). Myth and metaphysics in Plato’s Phaedo. Toronto: Susquehanna University Press.