'Each [of the Gods] creates and exercises providential care according to His own unique character, one in manner of Ares, one in the manner of Apollo, and the others in other ways'. Hermias - On Phaedrus 145,11-14

RT @clasicasIEDA: Una cuadriga y un hoplita, detalle del friso alrededor del cuello de la Crátera de Vix. Museo Arqueológico, Chatillon Su….

"All men by nature desire to know.".

"By logos, to become a defender (ἐπικουρέω) of the old law that the Gods exist (εἰσὶν θεοὶ)", and to declare that the arguments which propose the soul as a product, and those things generated by it as first, are impious, ignoring the truly real essence of the Gods (891e).

giving to the ordering (διανομὴν) according to Intellect (νοῦ) the name of Law (νόμον).”.

by all means, imitate the life (βίον) of the age of Cronos (τοῦ Κρόνου), just as Tradition (παράδοσις) hands it down to us, and order (διοικεῖν) both our households (οἰκήσεις) and our communities in obedience to the immortal element that is within us (ἐν ἡμῖν ἀθανασίας),.

It is an objective and real order, knowable but not fabricable. Plato says in Laws 713e-714a: “Wherever a community has a mortal (θνητὸν) ruler and not a God (θεόν), there the people have no rest from evils (κακά) and labors (πόνοις); and it is held that we must, . .

On the contrary, this reveals that true justice cannot be reduced to the human, the merely moral, or particular interests: justice is always structural harmony and conformity with that which is Just in itself, which transcends both will and interest.

If justice is defined as that which favors the stronger, but the stronger may err and consider favorable what is actually harmful, then what is imposed as just can, in fact, be an injustice, breaking the identity of strength and justice.

This implies that imposed justice would not always benefit the stronger, which negates the premise that equates strength with justice.

The one who has the power to impose, and is assumed always to impose what is just, may nevertheless impose what is not to one's advantage if one is ignorant of what truly benefits or is good for one.

When Thrasymachus defines justice as what is advantageous to the stronger (τὸ δίκαιον οὐκ ἄλλο τι ἢ τὸ τοῦ κρείττονος; Rep 338c), the contradiction is implicit: if justice results from imposition, then the one who imposes makes justice not only relative but also discordant

RT @pymandersghost: Lewy's synopsis of Proclus' harmonisation of Platonic, Orphic, and Chaldaean systems. (in Chaldaean oracles and theurgy….

"For this plan surely is not without the God.".ἐπεὶ οὔ τοι ἄνευ θεοῦ ἥδε γε βουλή. Odyssey II.372. Words of Telemachus to Eurycleia, aware of the blessing of Athena-Mentor for his journey in search of his father. The Son seeks his Father, the Father his Homeland.

"Christology, whatever truth is there, is anthropology.".

A dialogue is a structured dialogical medium in which irreducible individuals engage through difference, reflecting a cosmos whose intelligible structure is accessed via interpretation, and whose purpose is the unfolding of understanding through relational exchange. Take note ↓

RT @towardsnewseas: W. B. Yeats

Mysticism, then, is full attention to the Union in God (συνάπτειν) which dazzles man and illumines the Intellect, thus arising the ever-simple Divine Light (τῷ φωτί τῶν θεῶν), consuming all manifold disturbance (ταραχή; Proclus, In Remp. 75.6–9). Only the God alone remains.

By putting mortal life to death, a silence begins—one that acknowledges that which exceeds “what is communicable, forbidding the explanation of the Divine.” (Plotinus, Enn. 6.9.11).

The Initiate (μύστης) is the one who literally closes off (μύω) the senses in a process of "dehumanization" in pursuit of Divinization (θέωσις).