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Journals / Mavi Atlas / 2026 / Cilt: 14 Sayı: 1

Neoplatonism from Late Antiquity to the Middle Ages: Metaphysical Structure, Theurgical Practice, and the Transformation of Philosophical Heritage

Geç Antik Çağ’dan Orta Çağ’a Yeni Platonculuk: Metafizik Yapı, Teürjik Pratik ve Felsefi Mirasın Dönüşümü

Tanju Toka(ERZURUM TEKNİK ÜNİVERSİTESİ, EDEBİYAT FAKÜLTESİ)0000-0002-4368-3740
Journal
Mavi Atlas
Pages
112–132
Publication Date
2026-04-30
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AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

In conclusion, the study emphasizes that Neoplatonism should not be regarded as a static “school doctrine,” but rather as a multilayered and dynamic philosophical legacy that has been refunctionalized across various historical contexts and has transcended disciplinary boundaries.

📌 3 Key Takeaways

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Objective & Hypothesis:This study examines the position and conceptual-practical integrity of Neoplatonism within the continuum of thought stretching from Late Antiquity to the Middle Ages.
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Key Findings & Data:This framework demonstrates that Neoplatonism functioned not only as a doctrinal system but also as a model of ethical and spiritual formation, and as an institutionalized practical domain through which philosophical authority was legitimized.
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Conclusion & Impact:In conclusion, the study emphasizes that Neoplatonism should not be regarded as a static “school doctrine,” but rather as a multilayered and dynamic philosophical legacy that has been refunctionalized across various historical contexts and has transcended disciplinary boundaries.
🔬Design:Modeling & Simulation
📍Scope:Comprehensive Sample
⚙️Variables:Yeni Platonculuk · Sudûr-dönüş · Bir-Akıl-Küllî Nefs

Abstract

This study examines the position and conceptual-practical integrity of Neoplatonism within the continuum of thought stretching from Late Antiquity to the Middle Ages. The starting point of the study stems from the limited number of comprehensive readings in the Turkish literature that address Neoplatonism’s conceptual structure, its practical-mystical framework, its key figures, and its influences within the context of this transitional period. In this regard, Neoplatonism is approached not only as an ontological construct through the hypostatic order of the One, Intellect, and Universal Soul, and the dialectic of emanation and return, but also as a practical axis guiding philosophical life. Furthermore, the tradition emerging from Ammonius Saccas is interpreted in connection with Pierre Hadot’s thesis that “philosophy is a way of life.” Within this framework, the metaphysical structure constituted by Plotinus and the systematic transformations observed in Porphyry, Iamblichus, and Proclus are discussed comparatively. Accordingly, the study identifies three key mechanisms that make continuity possible: (i) the hierarchical synthesis of Platonic and Aristotelian elements, (ii) the transformation from Plotinus’s rational mysticism to the ritualistic theurgy of Iamblichus and Proclus, and (iii) the adaptation of Neoplatonic thought into Christian and Islamic intellectual traditions through texts such as the Theologia Aristotelis (Uthūlūjiyā Aristūtālis) and Liber de Causis (al-Khayr al-mahd). This framework demonstrates that Neoplatonism functioned not only as a doctrinal system but also as a model of ethical and spiritual formation, and as an institutionalized practical domain through which philosophical authority was legitimized. In conclusion, the study emphasizes that Neoplatonism should not be regarded as a static “school doctrine,” but rather as a multilayered and dynamic philosophical legacy that has been refunctionalized across various historical contexts and has transcended disciplinary boundaries.

Özet

Bu çalışma, Yeni Platonculuğun Geç Antik Çağ’dan Orta Çağ’a uzanan düşünsel süreklilik içindeki konumunu ve kavramsal-pratik bütünlüğünü incelemektedir. Çalışmanın çıkış noktasını Türkçe alan yazında bu geçiş dönemi bağlamında Yeni Platonculuğun kavramsal yapısı, pratik-mistik çerçevesi, temsilcileri ve etkileri ile birlikte ele alan bütüncül okumaların sınırlı oluşu oluşturmaktadır. Bu bağlamda çalışmada Yeni Platonculuk, Bir-Akıl-Küllî Nefs hipostaz düzeni ve sudûr-dönüş diyalektiğini yalnızca ontolojik bir kurgu olarak değil, felsefi yaşamı yönlendiren bir pratik eksen olarak ele alınmaktadır. Bununla birlikte çalışmada Ammonius Saccas’tan itibaren ortaya çıkan hat, Pierre Hadot’nun “felsefe bir yaşam biçimidir” teziyle ilişkilendirilerek, Plotinus’ta teşekkül eden metafizik yapı ile Porphyry, Iamblichus ve Proclus’ta görülen sistematik dönüşümler karşılaştırmalı olarak tartışılmaktadır. Bu çerçevede çalışma, sürekliliği mümkün kılan üç temel mekanizmayı ortaya koymaktadır: (i) Platoncu ve Aristotelesçi unsurların hiyerarşik sentezi, (ii) Plotinus’un rasyonel mistisizminden Iamblichus ve Proclus’ta ritüelistik teürjiye yönelen dönüşüm, (iii) Theologia Aristotelis (Üsûlûcyâ Aristotâlis) ve Liber de Causis (el-Hayrü’l-mahz) gibi metinler üzerinden Hristiyan ve İslâm düşünce geleneklerine uyarlama. Bu yapı, Yeni Platonculuğun yalnızca doktrinel bir sistem olmadığını, aynı zamanda etik-ruhsal formasyon modeli ve felsefi otoritenin meşrulaştırıldığı kurumsal bir pratik alanı olarak işlediğini göstermektedir. Sonuç olarak çalışma, Yeni Platonculuğun, durağan bir “okul doktrini” değil, farklı tarihsel bağlamlarda yeniden işlevlendirilen ve disipliner sınırları aşan çok katmanlı, dinamik bir felsefi miras olarak ele alınması gerektiğini vurgulamaktadır.

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Cite This Article

Toka, T. (2026). Neoplatonism from Late Antiquity to the Middle Ages: Metaphysical Structure, Theurgical Practice, and the Transformation of Philosophical Heritage. Mavi Atlas, Cilt: 14 Sayı: 1, 112–132. https://doi.org/10.18795/gumusmaviatlas.1815046

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