Love as Descent: Comparing the Models of Proclus and Dionysius through Eriugena

Dimitrios A Vasilakis

doi:10.3390/rel12090726

Abstract

This paper explores the models of the providential-erotic descent in Neoplatonism and Christianity and the ethical consequences that these two models entail. Neoplatonic representative is an excerpt from Proclus’ Commentary on the First Alcibiades, where a parallel with ancient Greek mythology is drawn: Socrates’ providential love for Alcibiades is compared to Hercules’ descent to Hades in order to save Theseus. This image recalls not only the return of the illumined philosopher back to the Cave (from Plato’s Republic) but also the Byzantine hagiographical depiction of Jesus Christ’s Resurrection qua Descent to Hades. The end of Dionysius’ 8th Epistle (the Christian counterpart to Proclus) recalls this Byzantine icon and forms a narration framed as a vision that a pious man had. There are crucial features differentiating Proclus from Dionysius, and Eriugena’s poetry (paschal in tone) helps in order to understand their ontological background and the eschatology they imply, as well as explain why Christ’s “philanthropy” (love for mankind) is more radical than that of Proclus’ Socrates.

Highlights

Perhaps the most famous descent in the philosophical literature stems from the Cave simile in Plato’s Republic.1 Its Christian counterpart is Jesus Christ’s incarnation2 but especially the Resurrection itself, which in Byzantine iconography is depicted as a “Descent to Hades”.3 Despite the similarities one can find in the philosopher’s and Christ’s descents, there are various differences
In Plato’s case, the sun who illuminates the vision of the philosopher does not descend; it is only the philosopher who descends to the cave, functioning as a mediator between the under- and outer world, between the human and the divine, like eros in Symposium
What are the ethical consequences that the concept of descent in Neoplatonism and Christianity implies? In what follows, I juxtapose these two models by looking at some examples from the pagan Neoplatonic appropriation of the Platonic

Summary

Introduction

Perhaps the most famous descent in the philosophical literature stems from the Cave simile in Plato’s Republic. Its Christian counterpart is Jesus Christ’s incarnation but especially the Resurrection itself, which in Byzantine iconography is depicted as a “Descent to Hades”.3 Despite the similarities one can find in the philosopher’s and Christ’s descents, there are various differences. In Plato’s case, the sun who illuminates the vision of the philosopher does not descend; it is only the philosopher who descends to the cave, functioning as a mediator between the under- and outer world, between the human and the divine, like eros in Symposium. Cave simile found in Proclus’ Alcibiades Commentary and from a Christian counterpart in Dionysius’ 8th Epistle, coupled with relevant passages from Eriugena’s poetry. This passage is remarkable for many reasons For one thing, it shows Proclus’ wondrous (allegorical) sensitivity for recognizing Platonic patterns and schemes, such as the κατ βασις into the Cave, as anticipated in the mythical background of versatile Greek culture.. It shows Proclus’ wondrous (allegorical) sensitivity for recognizing Platonic patterns and schemes, such as the κατ βασις into the Cave, as anticipated in the mythical background of versatile Greek culture. the abovementioned parallel with Christ’s descent to Hades is not difficult to make. Elsewhere, I have explicated the metaphysics and terminology of erotic providence (here surprisingly denoted by the central Neo-Pythagorean and Gnostic notion of “audacity”/τóλμα). I have discussed how to square descending eros with the proper use of ascending eros as desire for the divine, as well as the Neoplatonic ideal of transcendent providence: this kind of providence excludes descent because it pertains to lower entities, say embodied souls, who, by being lower in the rank of being, exemplify their attenuated providence by descending, like Socrates and Hercules in the above passage

Proclean Ataraxia

Dionysian Mania

Eriugenian Eschatologia

Conclusions