#platonist

[apollophanes]

"The gods, too, are fond of a joke."

— Plato, Cratylus

[madmonksandmaenads]

Why is no one talking about daimons these days? People used to talk about the daimons all the time!

Oh, what you're getting your fate directly from the divine Nous of God?

Well, aren't you special.

[tuhs-guvanik]

I have a lecturer who pronounces ‘Platonist’ like ‘platypus’ and its made my day infinitely better

[vgmremixtape]

Visit Original Link

OCR03904: Legend of Mana: Nocturnal - Platonist

[Moonlit City Roa]

from OverClocked ReMix

[descartes-before-the-horse]

How to flirt badly with a platonist

You: Woah that’s one nice outfit. I love its form! 

Them: *blushing* Thank you

You: it’s truly from another world, just like you ;) 

[philosophyfromthesource]

For fortune can afflict us with disease, take away our money, calumniate us to people or the tyrant, but it cannot make a good and brave and high-souled man bad and cowardly and ignoble and malicious, nor deprive him of the disposition which, as long as he keeps it, is of more value to him in the conduct of his life than is a pilot to a ship at sea.

Plutarch- Peace of Mind

[apollophanes]

Like Kore, the soul descends into genesis, like Dionysus she is scattered by generation, like Prometheus and the Titans she is chained to the body. She frees herself by acquiring the strength of Hercules, gathers herself together through the help of Apollo and of Athena the Savior, i.e. by truly purifying philosophy, and she elevates herself to the causes of her being with Demeter.

- Damascius’ Commentary on Plato’s Phaedo I

[apollophanes]

If someone should regard it as reasonable and true that the gods are not subject to change, but is in doubt how they take joy in the good and turn away from the evil, how they are wrathful with wrongdoers and are made propitious when appeased, then we must say that a god does not ‘take joy’, because what takes joy can also feel sorrow. They also do not grow ‘wrathful’, because being wrathful is an affect. Neither are they appeased with gifts, or they would be overcome by pleasure. In all, it would not be licit for the divine to be in a good or bad condition on account of human affairs. Rather, they are always good, and only beneficial; they never cause harm, because they are always in the same state as far as these things are concerned.

When we are good, we are connected with the gods through likeness, but when we become evil, we are separated from them through unlikeness. And when we live according to virtue, we cling to the gods, but when we become evil, we make them hostile to ourselves – not because they are wrathful, but because our wrongdoings do not allow us to be illuminated by the gods, but tie us to punitive daemons.

And if we can find atonement from our wrongdoings with prayers and sacrifices, if we ‘appease’ and ‘change’ the gods, it is really through our own actions, and through a reversion towards the gods, that we heal our evilness, and enjoy the goodness of the gods again. Thus, to say that the god turns away from the evil is like saying that the sun hides itself from the blind.

With these points, the question of sacrifices and the other honors that are given to the gods has been solved: the divine itself stands in need of nothing, but the honors are given for the sake of our own benefit.

— Sallustius, On the Gods and the World, Section XIV-XV