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2 Peitho. Examina Antiqua

2 Napoli V.

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The Denominations of Metaphysics and its Science in the Late Antique Philosophy

100%

Napoli V.

nr 1

51-82

In late antiquity, in the context of the jagged tradition of Neo-Platonism,Aristotle’s Metaphysics and the specific science that is traced out in itare indicated with the current denominations of meta ta physika andtheologikē pragmateia, which are seen as consistent with one anotherand closely interconnected. In this connection, the Metaphysics, in thewake of previous philosophical readings, is considered as a treatise on“theological science” - the most elevated among the sciences - and thedenomination meta ta physika is seen in a specifically theological sense.According to a widespread Neo-Platonic reading, the science thematizedin the Metaphysics is “metaphysics” in that it is theological science,an epistemic discourse on divine realities, which, within the ordo rerum,transcend the physical ones, and, therefore, according to the ordo cognoscendi,must be studied after the latter.

In late antiquity, in the context of the jagged tradition of Neo-Platonism, Aristotle’s Metaphysics and the specific science that is traced out in it are indicated with the current denominations of meta ta physika and theologikē pragmateia, which are seen as consistent with one another and closely interconnected. In this connection, the Metaphysics, in the wake of previous philosophical readings, is considered as a treatise on “theological science” - the most elevated among the sciences - and the denomination meta ta physika is seen in a specifically theological sense. According to a widespread Neo-Platonic reading, the science thematized in the Metaphysics is “metaphysics” in that it is theological science, an epistemic discourse on divine realities, which, within the ordo rerum, transcend the physical ones, and, therefore, according to the ordo cognoscendi, must be studied after the latter.

«Apocryphal Nightmares». Observations on the Reference to Damascius in The Nameless City by Howard Phillips Lovecraf

100%

Napoli V.

nr 1

213-248

In his tale entitled The Nameless City, Howard Phillips Lovecraft includes unspecified «paragraphs from the apocryphal nightmares of Damascius» among the «fragments» of the «cherished treasury of daemoniac lore» of the protagonist In the present essay, I suggest that there is a connection between this unusual reference and a note in the writer’s Commonplace Book, which refers to the notice by Photius (Bibl. cod. 130) on a lost work by Damascius that nowdays is generally referred to as Paradoxa and assumed to consist of a variegated collection of extraordinary stories and facts. I, therefore, delineate a general presentation of the testimony by the Byzantine Patriarch (very probably only indirectly known to Lovecraft), upon which I attempt to bring into focus the motivations that led the Providence to make the writer insert the name of Damascius in the fantastic plot of his story.