L’Esthétique néoplatonicienne: de Plotin à Marsile Ficin
Series: Studies in Platonism, Neoplatonism, and the Platonic Tradition; 36;
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Product details:
- Edition number 1
- Publisher Brill
- Date of Publication 16 July 2026
- ISBN 9789004756380
- Binding Hardback
- No. of pages334 pages
- Size 235x155x28 mm
- Weight 709 g
- Language French 696
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Long description:
La Beauté plotinienne, simple comme l'éclair, non symétrique, devenue intelligible, âme et idée, transcendante comme le Bien, c'était Ulysse, et non Narcisse. Dans l'Ennéade 31, elle est reliée à l’Art, l'Intelligence, et la Sagesse, gravée dans les temples. Augustin aimait les Beautés, et a lu l'Hortensius. À Milan, écrit à Cassiciacum, épris de Plotin, il devient chrétien, sous Ambroise. La mystique de Ps-Denys, des ténèbres à la lumière influencera le Moyen Âge, et la Hiérarchie Céleste commentée par Scot Érigène et Hugues de Saint-Victor inspirera à Suger la basilique gothique. Ficin, (quinzième siècle), le nouvel Orphée, promouvra cette Esthétique de la lumière, reprendra Plotin, et expliquera à Lorenzo le Printemps.
The Beauty of Plotinus, simple as lightning, asymmetrical, intelligible, soul and idea, transcendent like Good, was Ulysses, not Narcissus. In the Ennead 31, it is linked to Art, Intelligence, and Wisdom, and engraved in temples. Later, Saint Augustine too loved Beauty and read the Hortensius. In Milan, whilst in Cassiciacum and enamoured with Plotinus, Saint Augustine converted to Christianity under Ambrose. The mysticism of Pseudo-Dionysius, from darkness to light, then influenced the Middle Ages, and his Celestial Hierarchy, commented on by Scotus Eriugena and Hugh of Saint Victor, would inspire Suger's writings on light, the divine and Gothic architecture. At last, Ficino (15th century), the new Orpheus, promoted Suger's Aesthetics of Light, studied Plotinus, and explained to Lorenzo de' Medici the painting Primavera.
