3 8 Aesthetics of Neo-Platonism

Neoplatonism (III-IV centuries BC) is the last stage in the development of Greek philosophy and aesthetics. It became a peculiar result of all its previous stages. From this period more works came to descendants, etc. Some well-known neo-Platonist writings of the many-volume works of the Neoplatonists are poorly studied. , Iamblich, Proclus and the founder of the first school of Neo-Platonism in Rome and its outstanding representative Plotin (III in N) The main essay of Plotinus - \ "Ennead \", systematized after the death of the author by his student Porfiry - consists of 54 treatises They are divided into six sections according to the main subject, namely: on ethics, natural philosophy, cosmology, psychology, the theory of the mind, the theory of categories. In the treatise, the author considers theoretical problems, the central of which is the theory of three seconds (dialectical triads) : The One, Mind, Soul. The main problems of aesthetics, its ideas are illuminated in the treatise \ "Oh, the soothing beauty \". Its essence - the teaching of beauty as a spiritual realm. Beauty is considered achievable only through the struggle of the spirit with sensual matter. ntichnoy tradition Platonism seeks to show all the abstract sense-specific example, each image appears mythological expression of the basic principle of it being determined umoosyazhny ideas without losing the sensual fullness of character is extremely capacious load scho Got Nadzvychaina sytuatsia єmne navantazhennya.

The main range of problems associated with aesthetics is centered around the concept of \ "beautiful \" Images, in particular mythological, appear to Plotinus as genuine being, and their wealth - its various manifestations, and in fundamental manifestations of the laws of being. A way of constructing mythological images in Dam similar to the present of myth-making So, Aphrodite is both the world soul, and the soul of Zeus, and just the soul, and beauty. Besides, the multifaceted symbolism of other gods (Apollo, Demeter, Hestia, Dionysus). The highest beauty according to Dam is the gods, the essence of their beauty - mind, which acts for the purpose of its manifestations are gods, not because they ave ekrasni body (to have a perfect body does not mean to be a god), and it is thanks to mind and there are these wonderful bogі prekrasnі gods.

Plotinus paid great attention to light images-symbols, because all life considers Eidos imbued with light (the idea) of beauty for Plotinus - fire He is the highest manifestation of beauty. According to this vision, the One is the sun, the Mind is always light, the Soul is a dual substance: light or dark, depending on the approach to Uma, the Cult of the Sun, existing in Plotinus, corresponded to the then cultural tradition of Rome, where they erected tattoos and temples in honor of the sun god and worshiped him as the highest divinity.

The concept of "beauty" in Plotinus aesthetics encompasses the manifestations of beauty in nature, the beauty of human bodies, spiritual beauty and beauty, is a consequence of the conscious action of the mind, which forms the perfect beauty. Plotinus creates a teaching about the hierarchical essence of eidos: the highest is pure eidos, below is what is in the artist is even lower - what is in the work of art Also in nature: there is a pure eidos of the ideal thing, below — the eidos of perceiving, and finally, the eidos of the real thing The connection of the world of noumenal (higher mental) and sensual He understands many of them as an artist’s attitude to his paintings. Thus, the philosopher compares a stone block, does not work on a master, and therefore, is not involved in art, with the one that became a statue of God or man. These images, however, are not accidental: - this is a specific god (individualized image), and if people are only the one that "art created around the beautiful" In this case, the stone turned from this art to the beauty of form (eidois) turned out to be beautiful not from their being in as a stone, but from the form that art has put into it \ "[6, p. 224] The form was not in matter - in the artist’s mind that he conceived it to be embodied in the stone. The design is also not arbitrary, and maybe the artist’s Zhlivy his art. In this connection, creative design, creative skills, and the availability of relevant material make artwork possible as perfect beauty. We can create artistic beauty.

Plotinus separates the beauty of nature (although it does not deny it) from the beauty of art, since the latter is a consequence of the activity of the creative mind, capable of embodying ideas in the artistic and practical formation of the Aloi Beauty strategy In connection with the analysis of mental and spiritual beauty, along with the concept of "eidos" the philosopher also applies the concept of \ "wisdom \" (sophia), according to the ancient tradition, which united in this concept not only e somewhat ideal, but also material and practical sophian eidos in Plotinus - this is the real embodiment of the idea lnen image He notes the qualitative distinction of the beauty of creative formation by the beauty of the natural. According to Pl otin, what creates art, "and the beautiful it creates according to the meaning of what it creates to a greater and true degree of beauty, having the beauty of art, certainly more and beautiful than the one that is in the external (manifestation) \ "[6, p. 225] Understanding of imitation in Plotinus close to classical antiquity. It shows that antiquity understood this concept much more dialectically than for the latter X times: \ "It must be borne in mind that works of art imitate not just the visible, but delve into the semantic entities (logoys) of which nature itself is formed, which, in the future, they also create a lot of things from themselves. Namely: they add, somehow or otherwise, their properties as having beauty \ "[6, p. 225].” Plotinus gives an example to correct the statement: \ "Phidias created his Zeus without reference to this or that sensual object, but took it as it became if this Zeus wanted to appear before on with wide eyes \ "Beauty in man arises as a result of \" inner appearance \ ", that is, what constitutes a person in essence: her mind and her soul - the source of beauty, which also affect the appearance \" Beauty, - says Plotinus, - beauty is not contained in physical dimensions - when you look at who is reasonable and marvel at it, despite the face (after all, the latter could be ugly) But you, having rejected any form, put yourself in front of his beauty \ "[6, p. 226] there is, corporeality and beauty - not the same There is another beginning that makes the body beautiful, - this kindness of the soul and mind \ "The philosopher asserts: indifference to the inner beauty of the other is nothing but the absence of her face, having looked into its depths, could not find there anything that one could enjoy. Thus, such a person does not have spiritual communication experience With her beauty, she has no idea of ​​the beauty of nasolodzhuvatsya. Otzhe, this kind of people are not alone in spiritual beauty, in beauty, in the world of beauty.

As for beauty of nature, it does not arise by itself in matter. There is a certain intangible essence (eidos) - an idea that is in the mind (nus) and is the generating principle of perfect beauty Eidos - forming what is the beginning, unites scattered parts, reducing them to unity, and not mechanical, but essential Eidos is also a measure and criterion for evaluating any beauty. This criterion is objective, since it arises from the internal logic (eidos) of the very words.

Plotinus gives a hierarchy of dialectic convergence of internal eidos: body, soul and mind - to higher beauty. It fills the soul with pure and sensible love. Specifying the hierarchy of beauty given its sources, Plotinus considers beautiful The only thing - the Good that is the source of beauty Its other gradation in the sense of specificity - Mind He acts as beauty as such - the output primary idea of ​​beauty. Below in this hierarchy is the soul dependent on the formation of the Mind. At the last step there is the Body, subject to the power of the Soul. Therefore, and Internal Eidos has a hierarchical structure. As already noted, Plotin considers real beauty intellectual beauty, and mental and physical beauty is completely dependent on her. Mind, wisdom, idea appear to be wonderful mental work in Plotinus concept. Wisdom is true being, and dignity of being - from wisdom. Fruit of the fence in aesthetics, he also elaborated in detail the concept of Benefit in connection with the aesthetics of light beauty O Losev, giving a general characteristic of Plotinus aesthetics, writes: \ "Thus, the otherness of mind arises from in Plotinus, he himself leads to the concept of a deity, that is, to a mythological understanding of beauty embodied in ideal images - gods full of wisdom and those who fill the message of the world with prosperity "[7, p. 227)" [7, p. 227). 227].

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Questions for self-test

1 Discover the origins of the aesthetic worldview of the ancient Greeks.

2 we give the aesthetic characteristics of the natural world and the personality of the hero in Homer's epos What are the objective grounds for an aesthetically exalted understanding of the world and man?

3. Describe the main types of art per day of ancient Greece.

4 Prove that artistry was the defining characteristic of all spheres of activity of the ancient Greeks.

5 Expand the works of the Pythagoreans, Heraclitus, Democritus in the theory of aesthetics

6 How is the connection of ethical and aesthetic knowledge in the philosophy of Socrates?

7. Analyze the aesthetic aspects of the theory of ideas in the philosophy of Plato.

8. Describe the pervasiveness of the idea of ​​beauty in the philosophical system of Plato.

9 What is the legacy of Aristotle in the theory of aesthetics?

10. Justify why Aristotle appeared systematizer aesthetic knowledge of antiquity.

11 Expand the concept of \ "mimesis \", \ "kalokagatia \", \ "catharsis \" in the aesthetics of Aristotle

12 Analyze the aesthetics of Neo-Platonism: the basic ideas of the treatise Plotinus \ "Ennead \"