Werner Jaeger (1888–1961)

Greatly written resource on theological shifts in structure of ideas in the Hellenic world. I've started with an idea that "in an indivisible cosmos, the divine reveals itself" in sages, philosophers, mystai, logioi interpret it (hermeneuien). Those few that experienced the world of the Divine and weren't left in their speculations without this support of convinction, understanding and experience. Thinking that any thought that lifted the theological narration in a different direction in this days was a heroic, titanic move by those few mystai and physikoi acknowledging the Divine, or those seeking the reasons for natural religion forged in fear managed by a political order to have a "bigger, greater man" in the sky to be feared. This reading helped me reconcile the neoplatonic ideas of Iamblichus with the Pythagorean Tetractys, I needed plenty of philosophical glue to solve the progression from apeiron and monadic generator and further generation of the mutually reflecting world of descending and ascending coil-like (transmigrative) powers. This personal exploration attempts to reconcile a superstructure of theological grand vision with the various worldviews of the Hellenic philosophers, as well as building bridges to Chaldean, Egyptian and Hindi ones. They weren't the same, however, they picked differect aspects of categories of human and religious experience, different practices and mystagogy, but there are points of reference among the models and measuring rods that greatly improve one's personal epiphany, apocalypsis (revealing), by knowing where to put the accentuation in order to interpret them through each other.… (plus d'informations)

"paideia"源自"παῖς"，意思是“孩童”，在此基础上衍生出动词"παιδεύειν"，其意为“教育”，从词源学的角度揭示了“教化”的内涵，它可以是从幼稚迈向成熟的训练，也可以是奴隶的精神的解脱，普鲁塔克的《论儿童的教育》，柏拉图的《斐德若》，《教化》兼有之。不单是标题意味颇多，文本的内容也很丰富，堪称古典学巨著（opus magnum） ：希腊精神世界的整体图景。但是其中也有些不可信的地方，例如公元前6世纪的希腊时代精神并不是Jaeger所认为的“智者派哲学成为mainstream force，而秘仪与宗教变得式微”那样，对此更深入与可靠的看法来源于 E. R. Dodds 的 The Greeks and the Irrational（https://www.librarything.com/work/27044），建议对读。… (plus d'informations)

Greatly written resource on theological shifts in structure of ideas in the Hellenic world. I've started with an idea that "in an indivisible cosmos, the divine reveals itself" in sages, philosophers, mystai, logioi interpret it (hermeneuien). Those few that experienced the world of the Divine and weren't left in their speculations without this support of convinction, understanding and experience. Thinking that any thought that lifted the theological narration in a different direction in this days was a heroic, titanic move by those few mystai and physikoi acknowledging the Divine, or those seeking the reasons for natural religion forged in fear managed by a political order to have a "bigger, greater man" in the sky to be feared. This reading helped me reconcile the neoplatonic ideas of Iamblichus with the Pythagorean Tetractys, I needed plenty of philosophical glue to solve the progression from apeiron and monadic generator and further generation of the mutually reflecting world of descending and ascending coil-like (transmigrative) powers. This personal exploration attempts to reconcile a superstructure of theological grand vision with the various worldviews of the Hellenic philosophers, as well as building bridges to Chaldean, Egyptian and Hindi ones. They weren't the same, however, they picked differect aspects of categories of human and religious experience, different practices and mystagogy, but there are points of reference among the models and measuring rods that greatly improve one's personal epiphany, apocalypsis (revealing), by knowing where to put the accentuation in order to interpret them through each other.… (plus d'informations)