Neoplatonism: The Spiritual Tradition of the West
Understanding Neoplatonism in the Context of Ancient and Modern Thought
Dr. Gregory Shaw
March 22 — May 24
12 PM — 1:30 PM PST
This course offers an in-depth examination of Neoplatonism, a philosophical tradition that emerged in the 3rd century C.E. with the teachings of Plotinus. Often regarded as the father of Neoplatonism, Plotinus articulated a vision that intertwined the metaphysical insights of Plato with mystical experiences, initiating a discourse that would profoundly influence subsequent philosophical and religious thought. The course will meticulously analyze the distinction between Neoplatonism and earlier forms of Platonism, exploring how Plotinus and his successors reinterpreted Platonic doctrines to articulate a more spiritually oriented philosophy.
Participants will engage with primary texts, including the Enneads, edited by Porphyry, to uncover the foundational concepts that shape Neoplatonism. These texts reflect Plotinus' profound engagement with the intellectual legacies of both Plato and Aristotle, while also illuminating the spiritual dimensions of his philosophy. The course will further explore the contributions of later Neoplatonists, particularly Iamblichus, who introduced theurgy as a practice distinct from Plotinian intellectualism, aiming to foster an embodied spirituality. This critical distinction will facilitate discussions comparing Neoplatonism vs. Platonism, revealing how Neoplatonism evolved to encompass ritualistic dimensions that enriched the philosophical landscape.
Students will also investigate the reception of Neoplatonism in Christian and Islamic traditions, examining how figures like Dionysius the Areopagite integrated Neoplatonic thought into ecclesiastical structures and sacramental theology. The course will trace the transmission of Neoplatonic ideas through the Renaissance, focusing on the translations by Marsilio Ficino and their impact on scholars and thinkers of the Enlightenment and Romantic periods, including New England Transcendentalists such as Ralph Waldo Emerson. This historical trajectory will highlight the enduring relevance of Neoplatonism in contemporary spiritual movements, illustrating its evolution from ancient philosophy to modern spiritual philosophies.
Throughout the course, students will be encouraged to critically engage with the question: What is Neoplatonism? By synthesizing historical context, philosophical inquiry, and theological implications, participants will develop a nuanced understanding of Neoplatonism as a dynamic tradition that continues to resonate across diverse fields of thought.
Join us for this intellectual journey into one of the most significant philosophical movements in history, guided by Dr. Gregory Shaw, whose expertise in Neoplatonism promises to enrich your exploration of this profound legacy.
Upon successful completion of this course, students will be able to:
Articulate the Foundations of Neoplatonism: Demonstrate a comprehensive understanding of the key concepts and principles of Neoplatonism, including the nature of the One, the intellect (Nous), and the soul.
Differentiate Neoplatonism from Platonism: Critically analyze the distinctions between Neoplatonism and traditional Platonism, particularly in terms of metaphysics, epistemology, and the role of theurgy in spiritual practice.
Engage with Primary Texts: Read and interpret significant Neoplatonic texts, including the Enneads, applying critical thinking to assess their philosophical arguments and historical context.
Explore Historical Development: Trace the evolution of Neoplatonism from its origins in the 3rd century through its integration into Christian and Islamic thought, and its resurgence during the Renaissance.
Assess the Influence of Neoplatonism: Examine the impact of Neoplatonism on later philosophical movements, including its influence on Romanticism, Transcendentalism, and contemporary spiritual practices.
Integrate Philosophical Concepts: Synthesize insights from Neoplatonism with modern philosophical discourse, exploring its relevance to current discussions in metaphysics, ethics, and spirituality.
Engage in Scholarly Dialogue: Participate in discussions and debates that reflect an advanced understanding of Neoplatonic philosophy, articulating viewpoints with clarity and depth.
This course promises to deepen your appreciation of Neoplatonism's rich intellectual heritage and its continuing significance in contemporary thought.
Nine Saturdays Live on Zoom
12 PM — 1:30 PM PST
March 22 — May 24, 2025 (No Class April 19th)
Historically, Neoplatonism begins in the 3rd century C.E. with the teachings of Plotinus, in Rome. Plotinus understood his teachings to be those of Plato and Pythagoras who, he believed, were passing on the mysteries of the Ancients. After finding a spiritual master who opened him to the "inner source," Plotinus held seminars and taught his students by answering their questions.
Gregory Shaw, professor of Religious Studies for over 35 years at Stonehill College, Massachusetts, is the author of Theurgy and the Soul: The Neoplatonism of lamblichus, Practicing Gnosis: Ritual, Magic, Theurgy and Liturgy in Nag Hammadi, Manichaean and Oher Ancient Literature, 2013 (With April DeConick and John Turner), Hellenic Tantra: The Theurgic Platonism of lamblichus, 2024, and several articles on the later Platonists, Gnostics, and Hermeticists.
Syllabus at a Glance:
Week 1 – The daimon, the acorn within
Our initial focus will turn our attention within, to discover our daimon as taught by the Platonists. We will engage in the difficult question of what is a daimon, what our daimon wants, and what--most deeply--do we want?
Week 2 -- Platonic metaphysics
What is the point of Neoplatonic metaphysics? If we understand a philosophical system as a way of “explaining” reality, of describing it, that approach cannot be applied to Platonic or Neoplatonic philosophy. Their philosophy was more an invitation to experience a deeper reality.
Week 3 – The Platonism of Plotinus –the levels of Reality
The reading of Plotinus’ Enneads reveals a freewheeling reflection on basic existential questions that Plotinus answered in his seminars. Plotinus takes Plato to a deeper and spiritual level.
Week 4 – Plotinus on Beauty
Plotinus’ essay “On Beauty” shows how Plotinus was able to cast a spell on his students. He is called a “philosopher,” but we have little understanding of what that term meant in the time of Plotinus. He was more of an intellectual wizard casting spells on his students.
Week 5 – What is the Plotinian path to the divine?
Plotinus lays out the way to recover our divinity in his rhetorical flourishes in On Beauty. The human soul, he says, should “cut away” all excesses until only our divinity is left, like a statue hiding in a block of marble. His approach has similarities to the disciplines of Yoga or Buddhism.
Week 6 – Iamblichus and the introduction of theurgy
Iamblichus (242-325 CE) was also a Platonist and Pythagorean. He was a native to Syria and was the descendant of priests and kings of Syria…...High Born. We know that Iamblichus studied Pythagorean mathematics and the dialogues of Plato. He adds an embodied dimension to Plotinus spiritual Platonism.
Week 7 – Porphyry’s Letter to Anebo and the Response of Iamblichus
Porphyry expected to be the top Platonic teacher of the age, but his student, Iamblichus, was attracting more students. Iamblichus incorporated the ritual practices of the Chaldeans into his Platonism, and this created tension with his former teacher, Porphyry.
Week 8 – Theurgical Platonism
Iamblichus integrated Platonic philosophy with Chaldean rituals to create Platonic theurgy. He thus envisioned the Platonic tradition in a way that extended its appeal to all people, not just to intellectuals.
Week 9 – The legacy of Neoplatonism and theurgy: from Ficino to Emerson
Although the Platonic school was closed by Justinian in 529, its texts were preserved—largely by Arabs—and were recovered in the Renaissance by Marsilio Ficino. The tradition survived underground until its texts were translated in the late 18th century and made available to Emerson and the Transcendentalists.