José María Zamora Calvo
Biographic Data
| ID | 6436384 |
|---|---|
| NAME | José María Zamora Calvo |
| GIVEN NAMES | José María Zamora |
| FAMILY NAME | Calvo |
| SIGNATURE | CALVO J M Z |
| AFFILIATIONS | Universidad Autónoma de Madrid |
| ORCID | 0000-0001-7101-2234 |
| VERIFIED | Yes |
| TOTAL WORKS | 10 |
| TOTAL CITATIONS | 1 |
| AUTHOR COUNT | 10 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 1925 |
| LATEST PUBLICATION YEAR | 2022 |
| H-INDEX | 1 |
Neoplatonic Exegesis of Hermaic Chain: Some Reflections
In his exposition of the philosophical history of Neoplatonist School in Athens, Damascius attempts to prove that Isidore's soul was part of the Hermaic chain to which Proclus also belonged. According to Marinus (V. Procl. 28), Proclus had the revelation of this very fact and had learned from a dream that he possessed the soul of the Pythagorean Nicomachus of Gerasa. In the 4th and 6th centuries the expression “pattern of Hermes Logios” is transm…
La concepción plotiniana del alma como logos de la inteligencia
.
Pseudo-platonic immortality: Axiochus and its Posterity in Humanism
The aim of this article is to trace the influence of Axiochus, an apocryphal text attributed to Plato, on Humanism. The dialogue, which belongs to the literary genre of “consolation”, addresses the theme of contempt of death and the immortality of the soul. The jurist Pedro Díaz de Toledo (1410/15 – 1466) translated it into Spanish in 1444 from a Latin version entitled De morte contemnenda, which Cencio de’ Rustici had translated eight years earl…
Proclus on the Atlantis Story
This paper explores the central thesis of the story of Atlantis put forward by Proclus in his Commentary on Plato's Timaeus. For Proclus, who interprets this story eight centuries after his invention by Plato, the Atlantean account does not constitute the "birth of fiction", nor a historical novel composed in order to critize the politics of his time, but a total historical account, "entirely true". The conflict between ancient Athens, the city o…
Viviendo en co-herencia con la filosofía cínica: Hiparquia de Maronea
Este artículo intenta aproximarse a la figura femenina de Hiparquia de Maronea, identificando su lugar dentro del cinismo antiguo, movimiento filosófico contestatario de finales del siglo iv a. C. Su figura sería ejemplo de una mujer “extradoméstica”, opuesta completamente a la imagen de la mujer ateniense que permanece recluida en el interior de la casa, respetando celosamente las leyes del silencio. Al respecto, para descifrar las claves de Hip…
The Christ-logos question in Amelius: Вопрос О Христе-Логосе У Амелия
The main thesis of Christians, according to which Jesus is the divine Logos, the Son of God, is unacceptably illogical for Plotinus closest disciples. The irrationality of Christian doctrine lies in having identified a unique, personal and corporal individual with the divine principle. Such a statement implies identifying God himself with something passive and irrational, which is inadmissible to Amelius and Porphyry. Amelius helps Plotinus to an…
Myth and Exegesis in Plotinus: How to Divide and Recompose Words and Things
This paper explores the central thesis of the myth presented by Plotinus in his treatise On Love (III, 5 [50] 9, 24-29). Myth is a narrative that divides and deploys over time structures differentiated only by their "rank" or "powers". First, the myth teaches, and then allows those who have understood it to "recompose" the data scattered through the discourse. The Hesiodic genealogy -Uranus, Kronos, Zeus-corresponds to the three main hypostases -…
El primer principio, `Potencia de todas las cosas’, En Plotino
Plotino denomina al Uno-Bien potencia de todas las cosas (δύναμις πάντων), o potencia total (δύναμις πᾶσα). Asimismo, el primer principio es designado como más allá del ser, anterior o superior a todas las cosas, pero nunca dice que sea anterior o superior a la potencia. El Uno no es ninguna de todas las cosas (οὐδὲν τῶν πάντων), es decir, es “diferente de todas las cosas”, porque es “anterior a todas ellas” y está “más allá de todas las cosas”, …
Juana la Loca: Su vida, su tiempo, su culpa
Las Cien Mejores Poesias Cubanas
Viviendo en co-herencia con la filosofía cínica: Hiparquia de Maronea
Este artículo intenta aproximarse a la figura femenina de Hiparquia de Maronea, identificando su lugar dentro del cinismo antiguo, movimiento filosófico contestatario de finales del siglo iv a. C. Su figura sería ejemplo de una mujer “extradoméstica”, opuesta completamente a la imagen de la mujer ateniense que permanece recluida en el interior de la casa, respetando celosamente las leyes del silencio. Al respecto, para descifrar las claves de Hip…
Las Cien Mejores Poesias Cubanas
Juana la Loca: Su vida, su tiempo, su culpa
El primer principio, `Potencia de todas las cosas’, En Plotino
Plotino denomina al Uno-Bien potencia de todas las cosas (δύναμις πάντων), o potencia total (δύναμις πᾶσα). Asimismo, el primer principio es designado como más allá del ser, anterior o superior a todas las cosas, pero nunca dice que sea anterior o superior a la potencia. El Uno no es ninguna de todas las cosas (οὐδὲν τῶν πάντων), es decir, es “diferente de todas las cosas”, porque es “anterior a todas ellas” y está “más allá de todas las cosas”, …
Myth and Exegesis in Plotinus: How to Divide and Recompose Words and Things
This paper explores the central thesis of the myth presented by Plotinus in his treatise On Love (III, 5 [50] 9, 24-29). Myth is a narrative that divides and deploys over time structures differentiated only by their "rank" or "powers". First, the myth teaches, and then allows those who have understood it to "recompose" the data scattered through the discourse. The Hesiodic genealogy -Uranus, Kronos, Zeus-corresponds to the three main hypostases -…
Proclus on the Atlantis Story
This paper explores the central thesis of the story of Atlantis put forward by Proclus in his Commentary on Plato's Timaeus. For Proclus, who interprets this story eight centuries after his invention by Plato, the Atlantean account does not constitute the "birth of fiction", nor a historical novel composed in order to critize the politics of his time, but a total historical account, "entirely true". The conflict between ancient Athens, the city o…
Viviendo en co-herencia con la filosofía cínica: Hiparquia de Maronea
Este artículo intenta aproximarse a la figura femenina de Hiparquia de Maronea, identificando su lugar dentro del cinismo antiguo, movimiento filosófico contestatario de finales del siglo iv a. C. Su figura sería ejemplo de una mujer “extradoméstica”, opuesta completamente a la imagen de la mujer ateniense que permanece recluida en el interior de la casa, respetando celosamente las leyes del silencio. Al respecto, para descifrar las claves de Hip…
The Christ-logos question in Amelius: Вопрос О Христе-Логосе У Амелия
The main thesis of Christians, according to which Jesus is the divine Logos, the Son of God, is unacceptably illogical for Plotinus closest disciples. The irrationality of Christian doctrine lies in having identified a unique, personal and corporal individual with the divine principle. Such a statement implies identifying God himself with something passive and irrational, which is inadmissible to Amelius and Porphyry. Amelius helps Plotinus to an…
Pseudo-platonic immortality: Axiochus and its Posterity in Humanism
The aim of this article is to trace the influence of Axiochus, an apocryphal text attributed to Plato, on Humanism. The dialogue, which belongs to the literary genre of “consolation”, addresses the theme of contempt of death and the immortality of the soul. The jurist Pedro Díaz de Toledo (1410/15 – 1466) translated it into Spanish in 1444 from a Latin version entitled De morte contemnenda, which Cencio de’ Rustici had translated eight years earl…
La concepción plotiniana del alma como logos de la inteligencia
.
Neoplatonic Exegesis of Hermaic Chain: Some Reflections
In his exposition of the philosophical history of Neoplatonist School in Athens, Damascius attempts to prove that Isidore's soul was part of the Hermaic chain to which Proclus also belonged. According to Marinus (V. Procl. 28), Proclus had the revelation of this very fact and had learned from a dream that he possessed the soul of the Pythagorean Nicomachus of Gerasa. In the 4th and 6th centuries the expression “pattern of Hermes Logios” is transm…
Philosophy (9 works) · Classical Philosophy and Thought (7 works) · Art (6 works) · Classical Antiquity Studies (5 works) · Historical, Religious, and Philosophical Studies (5 works) · Theology (5 works) · Humanities (4 works) · Literature (4 works) · Philosophy (3 works) · Soul (3 works)