که څه هم د اپلاتون نږدې ټولې خبرې اترې په منځني پیړیو کې په غربي اروپا کې شتون نه درلود، نو اپلاتونزم او د هغې علوي فلسفه د مختلفو چینلونو له لارې مشهوره شوه:
تر شلمې پیړۍ پورې ټول منځنی فکر د ارسطو پر ځای نیوپلاتونیک وو. او د منځني پیړیو مشهور لیکوالان لکه اګسټین، بویتیوس او سیوډو-ډیونیسیس د انګلینډ په څیر د لویدیځې اروپا نورو ټولو برخو ته مسیحي نیوپلاټونیزم لیږدول. [42]
For Ficino's influence on Spenser and Shakespeare, see Sears Jayne, 'Ficino and the Platonism of the English Renaissance,' Comparative Literature, v. 4, no. 3, 1952, pp. 214-238.
For a brief but general overview of the history of allegory, see Luc Brisson, How Philosophers Saved Myths: Allegorical Interpretation and Classical Mythology (Chicago: The University of Chicago Press, 2004). Translated by Catherine Tihanyi.
Plutarch says "allegories ... which the ancients called undermeanings" in an essay in the Moralia: De Audiendis Poetis, 4.19. Plato (Rep. II. 378d), Euripides (Phoenicians 1131-33), Aristophanes (Frogs 1425-31), Xenophon (Symposium III, 6), all use hyponoia to mean what is later subsumed under allegory. See Jean Pépin, Mythe et Allégorie (Paris: Etudes Augustiniennes, 1976), pp. 85-86.
See Xenophon, Memorabilia (2.1.21–34) and Robert Mayhew, Prodicus the Sophist: Text, Translation, and Commentary (Oxford: Oxford University Press, 2012).
For Anaxagoras and Metrodorus, see Diogenes Laertius, II.1 and Plato's 'Ion,' 530c3-d3. For Antisthenes the Cynic, see the discussion in R. Pfeiffer,History of Classical Scholarship: from the beginnings to the end of the Hellenistic Age (Oxford: Clarendon Press, 1968), p. 36. See Robert Lamberton, Homer the Theologian: Neoplatonist Allegorical Reading and the Growth of the Epic Tradition (Berkeley: University of California Press, 1989).
According to Plato's dialogue the 'Cratylus,' most interpreters at that time treated Homer allegorically. Socrates says 'Indeed, even the ancients seem to think about Athena just as those who are currently skilled concerning Homer do. For the majority of these in interpreting the poet say that he has made out Athena to be mind and thought' (407a8-b2).
Walter Burkert, Lore and Science in Ancient Pythagoreanism (Cambridge: Harverd University Press, 1972) and W. Burkert, Ancient Mystery Cults (Cambridge: Harvard University Press, 1987).
This late reputation for secrecy is already attested in the fourth century by Aristotle (in Iamblichus, Vit. Pit., 6) and by his sometime student Aristoxenus (D. L. 8.15-16). See also Burkert, op. cit., 1972, p. 179, cf. n. 96. In ancient Greek, the word 'symbol' originally meant the broken half of some small object which two parties split apart in order to use the matching pieces as proofs of identity.
For a brief, recent overview, see Tarrant, 'Platonic Interpretation and Eclectic Theory,' in Tarrant and Baltzly, Plato's Early Interpreters (Duckworth, 2006), p. 10.
For criticism of the Pythagoreans see, e.g., book II of De Caelo; for his contrast between clear speech, metaphors, and enigmas, see On Rhetoric, III.2).
Dillon accepts the view of Proclus (In Tim. I 76, 1-2) that Crantor '... perhaps makes his most distinctive contribution to the history of Platonism, the idea of a commentary' (Dillon, Heirs of Plato (Oxford, Oxford University Press, 2003), p. 218).
Dörrie, Von Platon zum Platonismus (Düsseldorf: Westdeutscher Verlag, 1975), pp. 35, 42, surveys and periodizes the various ancient approaches to Plato's dialogues. See also references below.
See esp. H. Tarrant, 'The Phaedo in Numenian Allegorical Interpretation,' in S. Delcomminette et al., Ancient Readings of Plato's Phaedo (Leiden: Brill, 2015), pp. 135–153.
John Dillon, 'Pedantry and Pedestrianism? Some Reflections on the Middle Platonic Commentary Tradition,' in H. Tarrant and D. Baltzly, Reading Plato in Antiquity (London: Duckworth, 2006), p. 24.
See his Enneads: IV 2,2; vi 8 22; vi 8 19, iii 4 5; iii 7 13. See also
Jean-Michel Charrue, Plotin, Lecteur de Platon (Paris: Les Belles Lettres, 1978).
For a discussion of Proclus' use of allegory, see ch. 4 of A. Sheppard, Studies of the Fifth and Sixth Essays of Proclus' Commentary on the Republic (Göttingen: Vandenhoeck and Ruprecht, 1980).
Page references are to the 1864 edition of Cousin. Translations are from G. R. Marrow and J. Dillon, Proclus' Commentary on Plato's Parmenides (Princeton: University Press, 1992).
For the above, see Ilaria L. E. Ramelia, ᾽Philo as Origen's Declared Model:
Allegorical and Historical Exegesis of Scripture,᾽ Studies in Christian-Jewish Relations, n. 7, 2012, pp. 1-17. For Philo's relations to Plato, see the writings of David T. Runia, esp. Philo of Alexandria and The "Timaeus" of Plato (Leiden: Brill, 1986).
Ewert Cousins, The Fourfold Sense of Scripture in Christian Mysticism, in Steven T. Katzin, ed., Mysticism and Sacred Scripture (Oxford: University Press, 2000), p. 119.
Henri de Lubac, published in English as Medieval Exegesis: The Four Senses of Scripture (Wm. B. Eerdmans Publishing Co., 1998). See also Farrar, op. cit., p. 294 ff.
Majid Fakhry, 'Philosophy and Theology: from the Eighth Century CE to the Present,' in J. L. Esposito, ed., The Oxford History of Islam (Oxford University Press, 2000), pp. 271–3. See also Dimitri Gutas, Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early Abbasaid Society (London: Routledge, 1998).
Peter Heath, 'Allegory in Islamic Literatures,' Cambridge Companion to Allegory (Cambridge University Press, ), p. 82. See also Mehdi Aminrazavi, 'Mysticism in Arabic and Islamic Philosophy', Stanford Encyclopedia of Philosophy, http://plato.stanford.edu/entries/arabic-islamic-mysticism/ A. L. Ivry, 'The Utilization of Allegory in Islamic philosophy,' in Jon Whitman, ed., Interpretation and Allegory: Antiquity to the Modern Period (Leiden: Brill, 2000).