Dmitry Kurdybaylo
Biographic Data
| ID | 6912791 |
|---|---|
| NAME | Dmitry Kurdybaylo |
| GIVEN NAMES | Dmitry |
| FAMILY NAME | Kurdybaylo |
| SIGNATURE | KURDYBAYLO D |
| AFFILIATIONS | Herzen University |
| ORCID | 0000-0002-0571-1704 |
| VERIFIED | Yes |
| TOTAL WORKS | 12 |
| TOTAL CITATIONS | 1 |
| WORKS AS AUTHOR | 12 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2017 |
| LATEST PUBLICATION YEAR | 2025 |
| H-INDEX | 1 |
On the meaning of the term symbol in the writings of Plutarch of Chaeronea
Plutarch of Chaeronea was a prominent Middle Platonist, influential both in early Christian Platonism and in pagan Neoplatonic schools. One of the significant markers of this succession is an increasing interest in symbolism and terminological usage of the term symbol. As Plutarch provided almost no explicit theory of symbolism, this research focuses on the contextual word usage in his writings, its analysis and reconstruction of Plutarchian symb…
Symbols in the Ambigua by Maximus the Confessor
The Ambigua to John by Maximus the Confessor contains numerous passages, where difficulties in the Bible and the Church fathers are interpreted using the terms ‘symbol,’ ‘type,’ and ‘image.’ Symbol appears as a clearly defined exegetic instrument and is always distinguished from other terms. However, in different contexts, Maximian symbolism reveals some peculiarities. On the one hand, the traditional Alexandrian understanding of symbol is accept…
How did Iamblichus select Plato’s dialogues for his Canon
Iamblichus of Chalcis, one of the most prominent Neoplatonists of the third – fourth centuries AD, introduced a list of twelve principal Plato’s dialogues that should have been compulsory studied by his disciples. This list was called the Canon of Iamblichus. However, the survived Iamblichus’ writings contain no information on the Canon; and later Neoplatonists provide very scant mentions on the subject. It is the sole anonymous manuscript of …
Socrates’ humour and Plato’s games in the commentaries of late Neoplatonists
The irony of Socrates is one of the essential elements of Plato’s dialogues. However, what appears ironic or playful to modern readers, was not apprehended in the same way by Neoplatonic commentators. For Proclus, one of problematic Plato’s passages concerns the “laborious game,” which refers to the refined eight hypotheses of the Parmenides. Proclus turns to various places of Plato’s dialogues where different games are mentioned. Some of them ar…
The Great Chasm of Luke 16
The ‘great chasm’ mentioned in Luke 16:26 is a hapax legomenon in the New Testament. However, the same wording appears in the Theogony of Hesiod and in several later classical Greek writings, which connect the great chasm with the mythology of the underworld or some metaphysical conceptions. Byzantine exegetes of Luke could hardly avoid correlating Luke’s great chasm with its long history in the pagan culture. Thus, several exegetical paths were …
Playing and Laughing Gods of Plato’s Dialogues in the Commentaries of Proclus
“Socrates’ irony” is a well-known topos even for those readers who are far from ancient philosophy. Dialogues of Plato contain different modes of humour, from mild self-irony to quite sarcastic tones. Plato’s gods are ‘playful,’ they treat people as those were ‘playthings.’ The best way of mortals’ life is to play also, spending their time in “sacrificing, singing, and dancing.” However, Neoplatonic commentaries to Plato tend to avoid explicit la…
Some Notes on “playing Logos” in Ambiguum 71 of St Maximus the Confessor
In the Ambigua to John 71, Maximus the Confessor discusses a passage of Gregory Nazianzen describing divine Logos that “plays in all kinds of forms.” The article emphasises four main approaches of the Ambiguum 71 to ‘acquit’ the image of ‘playful’ God. Firstly, St Maximus involves the hyperbolic language of Pseudo-Dionysius to indicate the superiority of divine ‘game’ over any kind of prudency or playfulness. Secondly, God’s playing can be discov…
Jonah’s gourd” and its early Byzantine interpretations
Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzant…
On symbolism in Proclus’ Commentary on Plato’s 'Timaeus'
В современной литературе превалирует мнение о синонимичности у Прокла понятий символа и синфемы, однако с ним не согласуется ряд его высказываний в комментарии к «Тимею» Платона. Исследование посвящено установлению семантики обоих терминов из контекстов их употреблений на основе текстологического анализа и последующей историко-философской реконструкции. Предложено различать два типа символов: онтологический и экзегетический. Онтологический символ…
On symbols and symbolism in Eusebius’ of Caesarea ‘Demonstartio Evangelica’
Demonstratio Evangelica can be distinguished among other works by Eusebius of Caesarea due to the high occurrence of the term symbol (σuμβολον). Most of the usage cases are found in important exegetical or theological passages. The follower of Origen, Eusebius inherits Alexandrian symbolism in its various kinds. This research is based on the context analysis of the notion “symbol” in Praeparatio Evangelica and Demonstratio Evangelica. All the usa…
On Symbols and Symbolism in Porphyry’s Treatise On Statues (Peri agalmatōn)
Toward a reconstruction of Gregory of Nyssa's theory of language in the context of anti-Eunomian polemics
IV
Jonah’s gourd” and its early Byzantine interpretations
Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzant…
Toward a reconstruction of Gregory of Nyssa's theory of language in the context of anti-Eunomian polemics
IV
On symbols and symbolism in Eusebius’ of Caesarea ‘Demonstartio Evangelica’
Demonstratio Evangelica can be distinguished among other works by Eusebius of Caesarea due to the high occurrence of the term symbol (σuμβολον). Most of the usage cases are found in important exegetical or theological passages. The follower of Origen, Eusebius inherits Alexandrian symbolism in its various kinds. This research is based on the context analysis of the notion “symbol” in Praeparatio Evangelica and Demonstratio Evangelica. All the usa…
On Symbols and Symbolism in Porphyry’s Treatise On Statues (Peri agalmatōn)
On symbolism in Proclus’ Commentary on Plato’s 'Timaeus'
В современной литературе превалирует мнение о синонимичности у Прокла понятий символа и синфемы, однако с ним не согласуется ряд его высказываний в комментарии к «Тимею» Платона. Исследование посвящено установлению семантики обоих терминов из контекстов их употреблений на основе текстологического анализа и последующей историко-философской реконструкции. Предложено различать два типа символов: онтологический и экзегетический. Онтологический символ…
Playing and Laughing Gods of Plato’s Dialogues in the Commentaries of Proclus
“Socrates’ irony” is a well-known topos even for those readers who are far from ancient philosophy. Dialogues of Plato contain different modes of humour, from mild self-irony to quite sarcastic tones. Plato’s gods are ‘playful,’ they treat people as those were ‘playthings.’ The best way of mortals’ life is to play also, spending their time in “sacrificing, singing, and dancing.” However, Neoplatonic commentaries to Plato tend to avoid explicit la…
Some Notes on “playing Logos” in Ambiguum 71 of St Maximus the Confessor
In the Ambigua to John 71, Maximus the Confessor discusses a passage of Gregory Nazianzen describing divine Logos that “plays in all kinds of forms.” The article emphasises four main approaches of the Ambiguum 71 to ‘acquit’ the image of ‘playful’ God. Firstly, St Maximus involves the hyperbolic language of Pseudo-Dionysius to indicate the superiority of divine ‘game’ over any kind of prudency or playfulness. Secondly, God’s playing can be discov…
Jonah’s gourd” and its early Byzantine interpretations
Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzant…
Socrates’ humour and Plato’s games in the commentaries of late Neoplatonists
The irony of Socrates is one of the essential elements of Plato’s dialogues. However, what appears ironic or playful to modern readers, was not apprehended in the same way by Neoplatonic commentators. For Proclus, one of problematic Plato’s passages concerns the “laborious game,” which refers to the refined eight hypotheses of the Parmenides. Proclus turns to various places of Plato’s dialogues where different games are mentioned. Some of them ar…
The Great Chasm of Luke 16
The ‘great chasm’ mentioned in Luke 16:26 is a hapax legomenon in the New Testament. However, the same wording appears in the Theogony of Hesiod and in several later classical Greek writings, which connect the great chasm with the mythology of the underworld or some metaphysical conceptions. Byzantine exegetes of Luke could hardly avoid correlating Luke’s great chasm with its long history in the pagan culture. Thus, several exegetical paths were …
How did Iamblichus select Plato’s dialogues for his Canon
Iamblichus of Chalcis, one of the most prominent Neoplatonists of the third – fourth centuries AD, introduced a list of twelve principal Plato’s dialogues that should have been compulsory studied by his disciples. This list was called the Canon of Iamblichus. However, the survived Iamblichus’ writings contain no information on the Canon; and later Neoplatonists provide very scant mentions on the subject. It is the sole anonymous manuscript of …
Symbols in the Ambigua by Maximus the Confessor
The Ambigua to John by Maximus the Confessor contains numerous passages, where difficulties in the Bible and the Church fathers are interpreted using the terms ‘symbol,’ ‘type,’ and ‘image.’ Symbol appears as a clearly defined exegetic instrument and is always distinguished from other terms. However, in different contexts, Maximian symbolism reveals some peculiarities. On the one hand, the traditional Alexandrian understanding of symbol is accept…
On the meaning of the term symbol in the writings of Plutarch of Chaeronea
Plutarch of Chaeronea was a prominent Middle Platonist, influential both in early Christian Platonism and in pagan Neoplatonic schools. One of the significant markers of this succession is an increasing interest in symbolism and terminological usage of the term symbol. As Plutarch provided almost no explicit theory of symbolism, this research focuses on the contextual word usage in his writings, its analysis and reconstruction of Plutarchian symb…
Philosophy (12 works) · Art (11 works) · Literature (10 works) · Historical, Religious, and Philosophical Studies (7 works) · Linguistics (7 works) · Epistemology (6 works) · Classical Philosophy and Thought (5 works) · History (5 works) · Theology (5 works) · Biblical Studies and Interpretation (4 works)