Эдвард Ром писал(а): ↑14 апр 2021, 18:09
Вам бы глянуть откуда пошел термин "теософия" и в чем отличие теософии Аммония Саккаса и Плотина - тех, кто собственно ввел этот термин, от решения теософского учения Еленой Блаватской.
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The members of the school may be enumerated under three heads, (i) The beginnings of the eclectic spirit are, according to some authorities, discernible in the Septuagint (280 b.c.) (see Frankel, Historisch-kritische Studien zur Septuaginta, 1841), but the first concrete exemplification is found in Aristobulus (c. 160 b.c.). So far as the Jewish succession is concerned, the great name is that of Philo in the first century of our era. He took Greek metaphysical theories, and, by the allegorical method, interpreted them in accordance with the Jewish Revelation. He dealt with (a) human life as explained by the relative nature of Man and God, (b) the Divine nature and the existence of God, and, (c) the great Logos doctrine as the explanation of the relation between God and the material universe. From these three arguments he developed an elaborate theosophy which was a syncretism of oriental mysticism and pure Greek metaphysic, and may be regarded as representing the climax of Jewish philosophy. (2) The first purely philosophical phenomenon of the Alexandrian school was Neo-Pythagoreanism, the second and last Neo-Platonism. Leaving all detailed descriptions of these schools to special articles devoted to them, it is sufficient here to say that their doctrines were a synthesis of Platonism, Stoicism and the later Aristotelianism with a leaven of oriental mysticism which gradually became more and more important. The world to which they spoke had begun to demand a doctrine of salvation to satisfy the human soul. They endeavoured to deal with the problem of good and evil. They therefore devoted themselves to examining the nature of the soul, and taught that its freedom consists in communion with God, to be achieved by absorption in a sort of ecstatic trance. This doctrine reaches its height in Plotinus, after whom it degenerated into magic and theurgy in its unsuccessful combat with the victorious Christianity. Finally this pagan theosophy was driven from Alexandria back to Athens under Plutarch and Proclus, and occupied itself largely in purely historical work based mainly on the attempt to re-organize ancient philosophy in conformity with the system of Plotinus. This school ended under Damascius when Justinian closed the Athenian schools (a.d. 529). (3) The eddies of Neo-Platonism had a considerable effect on certain Christian thinkers about the beginning of the 3rd century. Among these the most important were Clement of Alexandria and Origen. Clement, as a scholar and a theologian, proposed to unite the mysticism of NeoPlatonism with the practical spirit of Christianity. He combined the principle of pure living with that of free thinking, and held that instruction must have regard to the mental capacity of the hearer. The compatibility of Christian and later Neo-Platonic ideas is evidenced by the writings of Synesius, bishop of Ptolemais, and though Neo-Platonism eventually succumbed to Christianity, it had the effect, through the writings of Clement and Origen, of modifying the tyrannical fanaticism and ultradogmatism of the early Christian writers.
1911 Encyclopædia Britannica, Volume 1/Alexandrian School (Authorities.—Matter, Histoire de l’école d’Alexandrie, 2nd ed. (3 vols., 1840-1844) ; Simon, Histoire de l’école d’Alexandrie (2 vols., 1844-1845); Vacherot, Histoire critique de l’école d’Alexandrie (3 vols., 1846-1851); Kingsley, Alexandria and her Schools (1854); Gfrörcr, Philo und die Alexandrinische Theosophie (1835); Dähne, Geschieht. Darstellung der Jüdisch-Alexandrinischen Religionsphilosophie (1834); Histories of Philosophy by Zeller, Ueberweg, Wmdelband, &c., and Bibliography of Church History]], &c.)