International Network for Byzantine Philosophy

Εἰκόνων ἐγὼ θεατὴς ἀκριβέστατος. Ἀλλά με μία, κάλλει ἀφάτῳ ἐκπλήξασα, καὶ οἷον ἀστραπῆς βολῇ τὰς αἰσθήσεις πηρώσασα, ἀφείλετό μου τὴν περὶ τὸ πρᾶγμα δύναμίν τε καὶ σύνεσιν. Εἶχε δὲ παράδειγμα αὕτη τὴν θεομήτορα καὶ πρὸς ἐκείνην ἐγέγραπτο. Ἀλλ’ εἰ μὲν ἐμφερὴς ἐκείνῳ τῷ ὑπερφυεῖ καθειστήκει ἀγάλματι, οὐ πάνυ τι οἶδα. Ὅτι δὲ συγκραθέντατὰ χρώματα σαρκὸς φύσιν ἀπεμιμήσαντο, τοῦτο καὶ τοσοῦτον ἐπίσταμαι· τὸ γὰρ εἶδος ἄληπτόν μοι καὶ τότε τῇ ὄψει, καὶ νῦντῇ ἐννοίᾳ καθίσταται. Γράφω γοῦν, οὐχ ὅπερ τεθέαμαι, ἀλλ’ ὃ πέπονθα· ἔοικε γάρ, μεταβεβλημένη τὴν φύσιν παντάπασι, καὶ πρὸς τὸ θεοειδὲς μεταμορφωθῆναι κάλλος, καὶ τὴν ἐκ τῶν ὀφθαλμῶν αἴσθησιν ὑπερβαίνουσα. Ἀλλ’ οὔτε βλοσυρά τίς ἐστιν ἐντεῦθεν, οὔτ’ αὖθις ἑνικῷ κάλλει κομᾷ. Ἀλλ’ ὑπὲρ ἄμφω τὰ μέτρα ἐστί, καὶ τοσοῦτον εἰς γνῶσιν καταβᾶσα, ὅσον μὴ γινώσκεσθαι τὴν μορφήν, ἀλλ’ ἐκπληττειν τὸν θεατήν. Πεποίηται μὲν οὖν πρεσβείαν ποιουμένη πρὸς τὸν υἱὸν, καὶ τοῖς ἀνθρώποις ἐκκαλουμένη τὸν ἔλεον· τοῦτο δὴ τὸ σύνηθες ἔν τε ἀληθείᾳ ...

Exploring Scholastic thought in Late Byzantium and the influence of the writings of Thomas Aquinas on Byzantine intellectual circles is the main object of the Thomas de Aquino Byzantinus project. The project is producing critical editions of Greek translations of, and commentaries on, various works by Thomas Aquinas composed by Byzantine scholars and theologians between the late thirteenth and fifteenth centuries. Read more here: http://www.elemedu.upatras.gr/labart/dimitr/index1.html

An exciting research project at the University of Glasgow entitled ‘Byzantine Aristotle’ is working towards a critical edition and English translation of the   Commentary on Aristotle’s Nicomachean Ethics  by George Pachymeres (1242-ca. 1310). The project explores  the reception of the Aristotelian tradition in Byzantium and seeks to contribute to the development of Aristotelian studies more broadly. Read more here: https://byzantinearistotle.arts.gla.ac.uk

An excerpt from Christos Yannaras,  Person and Eros , trans. Norman Russell (Brookline, MA: Holy Cross Orthodox Press, 2007), 133–34. Aristotle was the first, in consequence of his understanding of time as numbered movement, to define the “between” of before and after as the indivisible unit of numbered time, the “now,” which being indivisible is also unmoved—the nothingness of movement and time [ Physics ]. But Aristotle also interprets the now as a “middle-point” which at the same time includes the beginning and the end (“the now is a kind of middle-point, uniting as it does in itself both a beginning and an end”) and this definition permitted Byzantine thought to see in the now the continuous present of personal immediacy. John Damascene defines the now as time “without quantity,” [ Dialectica 40.52] and Basil the Great refers the now to the divine “perception” of time, which knows no motion or change [ On Isaiah 119]. Maximus the Confessor sees in the now the truth of...

By  Mario Baghos When Dr Andrew Mellas kindly invited me to write a blog post on the philosophy of Constantinople , it struck me that I had not quite thought of emperor Constantine the Great’s ‘New Rome,’ the capital of the Eastern Christian Roman Empire known as ‘Byzantium,’ in this way before. The challenge in writing this entry has been in applying the term ‘philosophy’ — which can be understood as an overarching mentality or disposition with existential or practical outcomes — to the city’s rhythms. When applying it, one encounters a clear distinction between the organs of Church and state that characterised so much of the history of both the city and the empire; organs that sometimes worked in tandem, and at other times did not. What I intend to accomplish here is a nuanced assessment of Constantinople that takes into account some of the main ideological and spiritual trends that conditioned the city, which, we shall see, were not entirely homogeneous since th...

The penultimate strophe of Romanos the Melodist's hymn On Pentecost  is a scintillating display of contempt for the ancient poets and philosophers. The final three strophes of this Byzantine  kontakion are quoted hereunder and the Greek text of the penultimate is also included so that the puns which are lost in translation can be seen. The English translation is by Archimandrite Ephrem Lash and the Greek text is from the  edition of Romanos' hymns edited by  José Grosdidier de Matons (SC 283). 16 Now those who before were fishermen have become skilled speakers. Now those who once  stood by the shores of lakes are orators, and clear ones.  Those who previously used to mend their nets  now unravel the webs of orators and make them worthless with simpler utterances.  For they speak one Word, instead of many, they proclaim one God, not many.  The One as the one they worship, a Father beyond understanding,  a...