Frases de Jâmblico

 Jâmblico foto
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Jâmblico

Data de nascimento: 250
Data de falecimento: 330

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Jâmblico foi um filósofo neoplatônico assírio que determinou a direção da filosofia neoplatônica tardia e talvez do próprio paganismo ocidental. É mais conhecido por seu compêndio sobre filosofia pitagórica.

Nascido em meados do século III, Jâmblico estudou a magia dos caldeus e a filosofia de Pitágoras, Platão, Aristóteles e Plotino. Ao tomar contato com o neoplatonismo, foi para Roma a fim de estudar com Porfírio. Escreveu Vida de Pitágoras .

Foi um teólogo patrístico helenístico do período pré-nissênico nascido em Cálcis, Celessíria, considerado o fundador da chamada escola neoplatônica síria. Seus dados biográficos são imprecisos e, aparentemente, tomou conhecimento com as doutrinas neopitagórica por influência principal de Nicômano de Gérasa , talvez em Alexandria, e do peripatetismo com Anatólio de Laodiceia . Foi discípulo de Porfírio o Fenício, e considerado o maior pupilo de Plotino , o filósofo neoplatônico helenístico, que com sua procura mística de união com o bem, através da inteligência, constituiu-se como ponto de ligação entre a filosofia grega e a sapiência alexandrina. Com sua procura mística de união com o bem, através da inteligência, conseguiu expressar este ponto de ligação entre a filosofia grega e a sapiência alexandrina. Mudando-se para a Síria, deu início à propagação de suas teses e transformou a filosofia mítica de Plotino numa Teurgia ou conjugação mágica de deuses. Fundou e orientou a escola neoplatônica siríaca, com interesse na teologia politeísta e hoje é especialmente famoso por ter praticado especificamente a Teurgia, ou trabalho divino, ou a Magia Sagrada. Sua obra, segundo consta, seria composta principalmente de dez livros intitulados Resumo das doutrinas pitagóricas. Destes, somente cinco se encontram preservados atualmente. Seus escritos metafísicos estão perdidos, mas suas idéias ficaram conhecidas, preservadas sob forma de citação ou comentário, doxografia, em escritos de diversos autores. Seu livro mais conhecido, Sobre os Mistérios do Egito, escrito em grego, foi uma resposta à carta de Porfírio a Amélio refutando qualquer teurgia e as práticas de adivinhação da época. Seu livro foi uma defesa da Teurgia, isto é, da possibilidade da manipulação mágica dos deuses em prol da satisfação de desejos humanos. Além disso, atribui-se a ele as seguintes obras: De mysteriis liber, De chaldaica perfectissima theologia, De descensu animae e De diis. Destas, somente alguns fragmentos sobreviveram até nossos dias. Além deste filósofo, os principais representantes de sua escola foram Déxipo , Sopatro de Apaméia e Teodoro de Asine , este o mais proeminente e seu discípulo mais conhecido, todos seus discípulos diretos. As principais influências exercidas pelo seu pensamento incidem sobre as teses de Proclo Diádoco e de Juliano, o Apóstata , em sua tentativa de reviver o paganismo. Em resumo, lecionou em Apaméia e diz-se que sucedeu à Porfírio na escola neoplatônica, e a transportou para Pérgamo e depois para Alexandria, sendo o local de sua morte incerto.

== Referências ==

Citações Jâmblico

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„After his father's death, though he was still but a youth, his aspect was so venerable, and his habits so temperate that he was honored and even reverenced by elderly men, attracting the attention of all who saw and heard him speak, creating the most profound impression.“

—  Iamblichus
Context: After his father's death, though he was still but a youth, his aspect was so venerable, and his habits so temperate that he was honored and even reverenced by elderly men, attracting the attention of all who saw and heard him speak, creating the most profound impression. That is the reason that many plausibly asserted that he was a child of the divinity. Enjoying the privilege of such a renown, of an education so thorough from infancy, and of so impressive a natural appearance he showed that he deserved all these advantages by deserving them, by the adornment of piety and discipline, by exquisite habits, by firmness of soul, and by a body duly subjected to the mandates of reason. An inimitable quiet and serenity marked all his words and actions, soaring above all laughter, emulation, contention, or any other irregularity or eccentricity; his influence at Samos was that of some beneficent divinity. His great renown, while yet a youth, reached not only men as illustrious for their wisdom as Thales at Miletus, and Bias at Prione, but also extended to the neighboring cities. He was celebrated everywhere as the "long-haired Samian," and by the multitude was given credit for being under divine inspiration. Ch. 2 : Youth, Education, Travels

„Anatolius says that it is called "matrix" and "matter," on the grounds that without it there is no number.
The mark which signifies the monad is the source of all things.“

—  Iamblichus
Context: Likewise, they call it "Chaos," which is Hesiod's first generator, because Chaos gives rise to everything else, as the monad does. It is also thought to be both "mixture" and "blending," "obscurity" and "darkness" thanks to the lack of articulation and distinction of everything which ensues from it. Anatolius says that it is called "matrix" and "matter," on the grounds that without it there is no number. The mark which signifies the monad is the source of all things. On the Monad

„Gradually only can some details of it be mastered when, under divine guidance we approach the subject with a quiet mind. Having therefore invoked the divine guidance, and adapted ourselves and our style to the divine circumstances, we shall acquiesce in all the suggestions that come to us.“

—  Iamblichus
Context: Since wise people are in the habit of invoking the divinities at the beginning of any philosophic consideration, this is all the more necessary on studying that one which is justly named after the divine Pythagoras. Inasmuch as it emanated from the divinities it could not be apprehended without their inspiration and assistance. Besides, its beauty and majesty so surpasses human capacity, that it cannot be comprehended in one glance. Gradually only can some details of it be mastered when, under divine guidance we approach the subject with a quiet mind. Having therefore invoked the divine guidance, and adapted ourselves and our style to the divine circumstances, we shall acquiesce in all the suggestions that come to us. Therefore we shall not begin with any excuses for the long neglect of this sect, nor by any explanations about its having been concealed by foreign disciplines, or mystic symbols, nor insist that it has been obscured by false and spurious writings, nor make apologies for any special hindrances to its progress. For us it is sufficient that this is the will of the Gods, which all enable us to undertake tasks even more arduous than these. Having thus acknowledged our primary submission to the divinities, our secondary devotion shall be to the prince and father of this philosophy as a leader. Ch. 1 : Importance of the Subject

„Since wise people are in the habit of invoking the divinities at the beginning of any philosophic consideration, this is all the more necessary on studying that one which is justly named after the divine Pythagoras.“

—  Iamblichus
Context: Since wise people are in the habit of invoking the divinities at the beginning of any philosophic consideration, this is all the more necessary on studying that one which is justly named after the divine Pythagoras. Inasmuch as it emanated from the divinities it could not be apprehended without their inspiration and assistance. Besides, its beauty and majesty so surpasses human capacity, that it cannot be comprehended in one glance. Gradually only can some details of it be mastered when, under divine guidance we approach the subject with a quiet mind. Having therefore invoked the divine guidance, and adapted ourselves and our style to the divine circumstances, we shall acquiesce in all the suggestions that come to us. Therefore we shall not begin with any excuses for the long neglect of this sect, nor by any explanations about its having been concealed by foreign disciplines, or mystic symbols, nor insist that it has been obscured by false and spurious writings, nor make apologies for any special hindrances to its progress. For us it is sufficient that this is the will of the Gods, which all enable us to undertake tasks even more arduous than these. Having thus acknowledged our primary submission to the divinities, our secondary devotion shall be to the prince and father of this philosophy as a leader. Ch. 1 : Importance of the Subject

„For us it is sufficient that this is the will of the Gods, which all enable us to undertake tasks even more arduous than these.“

—  Iamblichus
Context: Since wise people are in the habit of invoking the divinities at the beginning of any philosophic consideration, this is all the more necessary on studying that one which is justly named after the divine Pythagoras. Inasmuch as it emanated from the divinities it could not be apprehended without their inspiration and assistance. Besides, its beauty and majesty so surpasses human capacity, that it cannot be comprehended in one glance. Gradually only can some details of it be mastered when, under divine guidance we approach the subject with a quiet mind. Having therefore invoked the divine guidance, and adapted ourselves and our style to the divine circumstances, we shall acquiesce in all the suggestions that come to us. Therefore we shall not begin with any excuses for the long neglect of this sect, nor by any explanations about its having been concealed by foreign disciplines, or mystic symbols, nor insist that it has been obscured by false and spurious writings, nor make apologies for any special hindrances to its progress. For us it is sufficient that this is the will of the Gods, which all enable us to undertake tasks even more arduous than these. Having thus acknowledged our primary submission to the divinities, our secondary devotion shall be to the prince and father of this philosophy as a leader. Ch. 1 : Importance of the Subject

„The Pythagoreans called the monad "intellect" because they thought that intellect was akin to the One; for among the virtues, they likened the monad to moral wisdom; for what is correct is one.“

—  Iamblichus
Context: The Pythagoreans called the monad "intellect" because they thought that intellect was akin to the One; for among the virtues, they likened the monad to moral wisdom; for what is correct is one. And they called it "being," "cause of truth," "simple," "paradigm," "order," "concord," "what is equal among the greater and the lesser," "the mean between intensity and slackness," "moderation in plurality," "the instant now in time," and moreover they call it "ship," "chariot," "friend," "life," "happiness." On the Monad

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„Wait for the appointed hour.“

—  Iamblichus
As quoted in The Lives of the Sophists by Eunapius ([http://www.goddess-athena.org/Encyclopedia/Friends/Iamblichus/index.htm online exerpt])

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