By Wouter J. Hanegraaff
Lecturers are likely to glance on 'esoteric', 'occult' or 'magical' ideals with contempt, yet tend to be ignorant in regards to the spiritual and philosophical traditions to which those phrases refer, or their relevance to highbrow historical past. Wouter Hanegraaff tells the ignored tale of ways intellectuals because the Renaissance have attempted to return to phrases with a cluster of 'pagan' rules from past due antiquity that challenged the principles of biblical faith and Greek rationality. Expelled from the academy at the foundation of Protestant and Enlightenment polemics, those traditions have turn out to be perceived because the different through which teachers outline their id to the current day. Hanegraaff grounds his dialogue in a meticulous examine of fundamental and secondary resources, taking the reader on an exhilarating highbrow voyage from the 15th century to the current day and asking what implications the forgotten heritage of exclusion has for verified textbook narratives of faith, philosophy and technology.
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Extra info for Esotericism and the Academy: Rejected Knowledge in Western Culture
See Laurent, “M´emoires”; and discussion in Woodhouse, George Gemistos Plethon, 136–147. See Hankins, Plato in the Italian Renaissance, vol. i, Parts i–ii. Woodhouse, George Gemistos Plethon, 147–153. Modern edition in: Lagarde, “Le De differentiis de Pl´ethon”; English translation in Woodhouse, George Gemistos Plethon, 192–214; German translation in Blum, Georgios Gemistos Plethon, 112–150. Although De differentiis was a pioneering attempt (Tambrun, “Marsile Ficin et le ‘Commentaire’,” 12–13 with n.
A]ll the sages of Persia were agreed thereon . . 125 If Elissaeus was indeed a Platonic Orientalist and adherent of Suhraward¯ı’s “science of lights” – and all our information seems to support that assumption – this provides us with a background for better understanding how Plethon could have arrived at his ideas about the Chaldaean Oracles as the most ancient source of the universal wisdom tradition. 126 In the Introduction to his Philosophy of Illumination, Suhraward¯ı distinguished explicitly between the true doctrine of light that was taught by the ancient Persian 124 125 126 Suhraward¯ı, Hikmat al-ishr¯aq, Introduction (Arab orig.
The first reference to Moses in pagan Greek literature occurs in Hecataeus, who predictably claims him for Egypt: A man called Moses, highly esteemed in both practical wisdom and courage, went out of Egypt into what is now called Judaea. He took possession of the region and founded cities, among them the one named Jerusalem which is now the most famous. 47 A more explicit and influential refutation of Hecataeus occurs in a fragment attributed to another Jewish historian, Artapanus,48 who was also responding to the hostile picture of Moses in Manetho’s Egyptian History.