Middle Platonism is the modern name given to a revival and outgrowth of Platonic philosophy, lasting from about 90 BC – when Antiochus of Ascalon rejected the scepticism of the new Academy – until the development of neoplatonism under Plotinus in the 3rd century. Middle Platonism absorbed many doctrines from the rival Peripatetic and Stoic schools. The pre-eminent philosopher in this period, Plutarch (c. 45–120), defended the freedom of the will and the immortality of the soul. He sought to show that God, in creating the world, had transformed matter, as the receptacle of evil, into the divine soul of the world, where it continued to operate as the source of all evil. God is a transcendent being, who operates through divine intermediaries, which are the gods and daemons of popular religion. Numenius of Apamea (c. 160) combined Platonism with neopythagoreanism and other eastern philosophies, in a move which would prefigure the development of neoplatonism.
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👉 Middle Platonism in the context of Neopythagoreanism
Neopythagoreanism (or neo-Pythagoreanism) was a school of Hellenistic and Ancient Roman philosophy which revived Pythagorean doctrines. Neopythagoreanism was influenced by middle Platonism and in turn influenced Neoplatonism. It originated in the 1st century BC and flourished during the 1st and 2nd centuries AD. The Encyclopædia Britannica Eleventh Edition describes Neopythagoreanism as "a link in the chain between the old and the new" within Hellenistic philosophy. Central to Neopythagorean thought was the concept of a soul and its inherent desire for a unio mystica with the divine. The word Neopythagoreanism is a modern (19th century) term, coined as a parallel of "Neoplatonism".
Middle Platonism in the context of Iranian philosophy
Iranian philosophy (Persian: فلسفه ایرانی) or Persian philosophy can be traced back as far as to Old Iranian philosophical traditions and thoughts which originated in ancient Indo-Iranian roots and were considerably influenced by Zarathustra's teachings. According to the Oxford Dictionary of Philosophy, the chronology of the subject and science of philosophy starts with the Indo-Iranians, dating this event to 1500 BC. The Oxford dictionary also states, "Zarathustra's philosophy entered to influence Western tradition through Judaism, and therefore on Middle Platonism."
Throughout Iranian history and due to remarkable political and social changes such as the Arab and Mongol invasions of Persia, a wide spectrum of schools of thoughts showed a variety of views on philosophical questions extending from Old Iranian and mainly Zoroastrianism-related traditions, to schools appearing in the late pre-Islamic era such as Manicheism and Mazdakism as well as various post-Islamic schools. Iranian philosophy after the Muslim conquest of Persia, is characterized by different interactions with the Old Iranian philosophy, the Greek philosophy and with the development of Islamic philosophy. The Illumination School and the Transcendent Philosophy are regarded as two of the main philosophical traditions of that era in Persia.
Middle Platonism in the context of Antiochus of Ascalon
Antiochus of Ascalon (/ænˈtaɪəkəs/; Ancient Greek: Άντίοχος ὁ Ἀσκαλώνιος; c. 135/130 – c. 68 BC) was a 1st-century BC Platonist philosopher. He rejected skepticism, blended Stoic doctrines with Platonism, and wasthe first philosopher in the tradition of Middle Platonism.
Antiochus moved to Athens early in his life and became a pupil of Philo of Larissa at the Platonic Academy, but he went on to reject the prevailing Academic skepticism of Philo and his predecessors. This led to his resignation from the academy and the establishment of his own school, which he named the "Old Academy" as he claimed it was closer to original doctrines of Platonism that he believed had been betrayed by the skeptics of the New Academy under Philo. His students at this new institution included the Roman politicians Varro and Cicero. Antiochus was also the friend of the Roman politician and general Lucullus, whom he accompanied on a trip to North Africa and on a campaign to Armenia.
Middle Platonism in the context of Demiurge
In the Platonic, Neopythagorean, Middle Platonic, and Neoplatonic schools of philosophy, the Demiurge (/ˈdɛmi.ɜːrdʒ/) is an artisan-like figure responsible for fashioning and maintaining the physical universe. Various schools of Gnostics adopted the term demiurge.
Although a fashioner, the demiurge is not necessarily the same as the creator figure in the monotheistic sense, because the demiurge itself and the material from which the demiurge fashions the universe are both considered consequences of something else. Depending on the system, they may be considered either uncreated and eternal or the product of some other entity. Some of these systems are monotheistic, while others are henotheistic or polytheistic.
Middle Platonism in the context of Sethianism
The Sethians (Greek: Σηθιανοί) were one of the main currents of Gnosticism during the 2nd and 3rd century AD, along with Valentinianism and Basilideanism. According to John D. Turner, it originated in the 2nd century AD as a fusion of two distinct Hellenistic Judaic philosophies and was influenced by Christianity and Middle Platonism. However, the exact origin of Sethianism is not properly understood.