Receptions of Revelations: A Future for the Study of Esotericism and Antiquity

D. Burns
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引用次数: 3

Abstract

There is no study of “esotericism” (hereafter referred to without scare quotes) in which the literature and legacy of the ancient Mediterranean world do not play a primary role.1 To take several examples, the so-called Yates paradigm derived from Frances Yates’s celebrated work Giordano Bruno and the Hermetic Tradition may be understood as not just relating a history of a neglected Renaissance philosopher and practitioner of magic, but the reception and revival of ancient Platonism and Hermetism in the fourteenth and fifteenth centuries (Yates, 1964). The Yates paradigm has also been formative to Wouter Hanegraaff ’s many studies on (Western) esotericism, a history of modern “rejected knowledge” which deals in some way with the “gnosis” experienced by ancient philosophers making claims to eastern wisdom, a phenomenon called “Platonic Orientalism” (see below). Kocku von Stuckrad, meanwhile, has employed the term esotericism to denote wider cultural discourses that deal with themediation of secrecy, concealment, and revelation of “absolute knowledge” in both antiquity and modernity, central topoi of which include Neoplatonism, Gnosticism, and Jewish mysticism (von Stuckrad, 2010; esp. von Stuckrad, 2015). “Where there’s smoke, there’s fire.” Specialists in the study of Mediterranean antiquity have already for some time been debating the difficult status of roughly the same body of ancient evidence (Burns, 2015b, p. 103). In early twentieth-century scholarship, one reads of a kind of “occult syncretism” of the later Roman empire, exemplified in Neoplatonic theurgy, a “spineless syncretism” which was “sucking the life-blood out of Hellenism,” in Eric Robertson Dodds’s memorable phrasing (Dodds, 1947, pp, 58–59). John Dillon’s classic textbook The Middle Platonists closes with an appendix on what he loosely termed the “Platonic Underworld,” i.e. Gnosticism, Hermeticism, and the Chaldean Oracles, viz. Neoplatonic theurgy (see below).2 Garth Fow-
启示录的接受:神秘主义和古代研究的未来
任何关于“神秘主义”的研究(下文不加引号),都以古代地中海世界的文学和遗产为主要内容举几个例子,所谓的耶茨范式源自弗朗西斯·耶茨的著名作品《布鲁诺与赫尔墨斯传统》,可以理解为不仅是一个被忽视的文艺复兴时期哲学家和魔法实践者的历史,而且是14世纪和15世纪对古代柏拉图主义和赫尔墨斯主义的接受和复兴(耶茨,1964)。耶茨范式也形成了汉尼格拉夫(Wouter Hanegraaff)对(西方)神秘主义的许多研究,这是一部现代“被拒绝的知识”的历史,它以某种方式处理古代哲学家声称东方智慧所经历的“灵知”,一种被称为“柏拉图东方主义”的现象(见下文)。与此同时,Kocku von Stuckrad使用术语神秘主义来表示更广泛的文化话语,这些话语涉及古代和现代“绝对知识”的秘密,隐藏和启示的调解,其中心话题包括新柏拉图主义,诺斯替主义和犹太神秘主义(von Stuckrad, 2010;von Stuckrad, 2015)。“无风不起浪。”一段时间以来,研究地中海古代的专家们一直在争论大致相同的古代证据的困难地位(Burns, 2015b,第103页)。在二十世纪早期的学术研究中,人们读到后来罗马帝国的一种“神秘的融合主义”,以新柏拉图主义神学为例,用埃里克·罗伯逊·多德(Eric Robertson Dodds)令人难忘的说法,这是一种“没有骨气的融合主义”,它“从希腊文化中吸取了生命的血液”(多德,1947,第58-59页)。约翰·狄龙的经典教科书《中柏拉图主义者》以附录结尾,他将其粗略地称为“柏拉图的黑社会”,即诺斯替主义、赫尔墨斯主义和迦勒底神谕,即新柏拉图主义的神学(见下文)中庭Fow -
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