125:, which, generally regarded as the revised version of notes that he had made in the course of his reading over the previous 20 years, are not necessarily accurate transcripts. Photius remarks that Damascius ‘does not so much write the life of Isidore, as that of many other people, both his contemporaries and his predecessors; he collects together their activities and also tales about them through a generous and even excessive use of digression’.
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those of paganism and
Christianity.’ But Edward Watts claims that ‘Ancient philosophical culture was not defined exclusively by religious concerns and doctrinal ties… Platonists shaped themselves into an intellectual community held together by doctrinal commonalities, a shared history, and defined personal relationships.’
57:
The
Athenian neoplatonic school had developed a following among Syrian and Egyptian pagan students at the turn of the fifth century, and Theodora, along with her younger sisters, had studied philosophy at the school of Isidore in Alexandria. This could have been in the 480s when Isidore was already
128:
Polymnia
Athanadassi describes the work as ‘a critical, often humorous, appreciation of the character and achievement of individual men and women… Set firmly against a wide geographical, historical and political background, these people are shown to move in two disparate and often clashing worlds,
110:, was composed between 517-526, and provides an account of the lives and times of the pagan neoplatonic communities in Alexandria and Athens at the very end of antiquity, structured around the biography of Isidore.
58:
well established within the intellectual
Alexandrian millieu, or in the 490s after his return from Athens. She was also accomplished at poetics and grammar, a mathematician versed in geometry and higher arithmetic.
87:’s order to close the Platonic school in Athens in 529, along with Isidore, Damascius, Simplicius, Priscianus Lydus, Eulamius of Phrygia, Hermias the Phoenician, and Diogenes the Phoenician.
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illustrates the ease with which the philosophical circle to which
Theodora belonged moved in the late fifth and early sixth centuries between Athens, Alexandria and Aphrodisias.
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operations: he describes her as a ‘Hellene by religious persuasion,’ and her ancestors as ‘all of them first prize winners in idolatrous impropriety.’
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was a member of an intellectual group of neoplatonists in late fifth and early sixth century
Alexandria, and a disciple of
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Doctrine, Anecdote, and Action: Reconsidering the Social
History of the Last Platonists (c. 430 – c. 550 C.E.)
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Where to Live the
Philosophical Life in the Sixth Century? Damascius, Simplicius, and the Return from Persia
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Scribes and
Scholars: A Guide to the Transmission of Greek and Latin Literature
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All that are left of its 60 chapters are excerpts, preserved in
Photius’s
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Persecution and Response in Late Paganism: The Evidence of Damascius
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Persecution and Response in Late Paganism: The Evidence of Damascius
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She was a neoplatonist of the Iamblichean type, so a devout
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The daughter of Kyrina and Diogenes, Theodora was, like
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There is no record of Theodora fleeing to Persia after
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What Happened to the Ancient Library of Alexandria?
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What Happened to the Ancient Library of Alexandria?
38:, to Theodora, having written it at her request.
16:5th–6th-century Neoplatonist based in Alexandria
278:(Athens: Apaea Cultural Association) 1999, p337
176:Journal of Greek, Roman and Byzantine Studies
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252:Fourth Series, Vol. 55, Fasc. 2 (2002), p252
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276:Damascius: The Philosophical History
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312:Vol. 106, No. 3 (July 2011), p226
261:L. D. Reynolds and N. G. Wilson,
349:Ancient Greek women philosophers
50:, descended from royal line of
274:trans. Polymnia Athanassiadi,
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244:Cristina D’Ancona, Review of
98:Theodora was also taught by
379:6th-century Egyptian people
374:5th-century Egyptian people
354:Neoplatonists in Alexandria
293:Journal of Hellenic Studies
233:Journal of Hellenic Studies
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369:5th-century Egyptian women
334:6th-century Arab people
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36:Philosophical History
34:, also known as the
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