Em busca do "não lugar": a linguagem mística de Plotino, Jâmblico e Damáscio à luz do "Parmênides" de Platão

• Autor(a) principal: Bal, Gabriela
• Data de Publicação: 2010
• Tipo de documento: Tese
• Idioma: por
• Título da fonte: Biblioteca Digital de Teses e Dissertações da PUC_SP
• Texto Completo: https://tede2.pucsp.br/handle/handle/1796
• topic: Neoplatonismo; O Parmênides; Mística; O não-lugar; Dynamis; O Inefável; Neoplatonism; The Parmenides; Mysticism; No-where; Dynamis; The Ineffable; CNPQ::CIENCIAS HUMANAS::TEOLOGIA

This Doctoral Dissertation seeks to find the No-Where , starting and finishing point whence the Neoplatonic philosophers - Plotinus, Iamblichus and Damascius - wrote, when faced with the Ineffable Presence of That One which attracts us with Its Silence and Who, instead of silencing, becomes loquacious indicators of that which hides behind that which is said and that which no language is able to contemplate without betraying itself. We will start by investigating, in Part I, Plotinus Cataphatic and Apophatic languages (Chapters One and Two, respectively) from the exegesis of Plato s Parmenides, especially its first hypotheses. Departing from Plotinus One we will analyze the enigmatic aspect of mystical language until we understand, with Plotinus, that it is just another manner for seeing that which those who contemplate the highest and whose mystical language alludes to, through grammar resources, such as the adverbs of place and superlatives, embodied through the language of Love, whose breach opens cracks through which we communicate something that is possible by means of images, metaphors and analogies, until we are forced to use the so called negative, apophatic or aphairetic language. Plato s Parmenides, as a turning point, united at a distance - the perspectives of our interlocutors weaving thus, in an invisible woof, the same we supposed existed from the very beginning, but whose name we did not know, but which revealed itself to us in a simple and instantaneous manner, because it was there, present, in each one of them, its own way. In Part II of this work, we will work the language of Transcendence. The very specific way each one of them developed a personal philosophical corpus departing from the hypotheses of Plato s Parmenides reveals that very thing that the dialog intends to arouse: the ascetic course both of the disciple (for Plotinus) and of the pilgrim (for Iamblichus). In its limit, the aporia brings about, in Damascius discourse (Chapter Three), an inversion, by means of which language twist and turns itself until it becomes utterly exausted when, leaving everything that had been aggregated to thought, we find ourselves all alone, faced with our nothingness. With nothing left, before the abyss, in this instant , hurled forward because we still had not found the No-Where , we meet Iamblichus (Chapter Four), which presents us with the chance of returning, no more by means of our own efforts, but, inspired by the Caldaic Oracles, through Teurgy as complement to Philosophy and not in opposition to it, having reached the limit to which the latter had led us, in the dialog with Plato s Parmenides, it promotes a shift in Plato s Parmenidean paradigm, revealing that which it was supposed to give birth to, and which was beforehand veiled, and which is up to the instant to reveal