In schools of Platonic philosophy, Neopithagora, Platonic Middle, and Neoplatonic, demiurge ( ) is a figure like a craftsman responsible for forming and defending the physical universe. The Gnostics adopted the term "demiurge". Although a fashion, the cross-creator is not necessarily the same as the creator figure in the monotheistic sense, since the creator of the world itself and the material that created the universe are regarded as a consequence of something else. Depending on the system, they can be considered not created and lasting or products of some other entity.
The word "demiurge" is an English word derived from forurgus , Latin form of Latin ??????? ? ?? or d? miourgos . Initially it is a common noun meaning "craftsman" or "artisan", but gradually means "producer", and finally "creator". The proper use of philosophy and noun comes from Plato Timaeus , written c. 360 BC, in which the sangur is presented as the creator of the universe. The demiurge is also described as the creator in Platonic (c abca), and Platonic Central (c abca) c. Ã, 90 BC - AD 300) philosophical tradition. In the various branches of the Neoplatonic school (3rd century onwards), the creator of the world is a real-world and real-world designer after the Idea model, but (in most Neoplatonic systems) it is not himself "Sang". In the arch-dualist ideology of the various Gnostic systems, the material universe is evil, while the non-material world is good. According to some strains of Gnosticism, the creator is evil, because it is related to the material world. In others, including the teachings of Valentinus, the demiurge is simply ignorant or misdirected.
Video Demiurge
Platonisme dan neoplatonisme
Plato, as a Timaeus speaker, refers to Demiurge frequently in the Socrates dialogue Timaeus (28a ff.), c. 360 BC. The main character refers to Demiurge as an entity that "forms and forms" the material world. Timaeus describes Demiurge as selfless, and therefore wants the world to be as good as possible. The world remains imperfect, however, as Demiurge creates the world from disorder, uncertainty of uncertainty. Plato's Timaeus is a philosophical reconciliation of Hesiod cosmology in his book Theogony , syncretically reconciling Hesiod to Homer.
Middle Platonism
In Numenius Neo-Pythagoras and the Central Platonist cosmogony, Demiurge is the second God as a nous or intelligent and sensible thought.
Neoplatonism
Plotinus and Platonis who later worked to clarify Demiurge. For Plotinus, the second emanation is the second uncreated cause (see Pythagoras' Dyad). Plotinus seeks to reconcile Aristotle energeia with Demiurge of Plato, who, like Demiurge and the mind (ni nous ), is an important component in the construction of human consciousness used to explain and clarify substance theory in Platonic realism (also called idealism). In order to reconcile Aristotle with Platonus's philosophy, Plotinus metaphorically identifies the sangurry (or Henology
The first and highest aspects of God are described by Plato as One (???, "To Hen"), the source, or Monad. This is God above Demiurge, and manifests through Demiurge action. Monad radiates the noble or the nous of the vitality of "indeterminate" because the monad is so abundant that it overflows back to itself, causing self-reflection. This self-reflection of unlimited vitality is referred to by Plotinus as "Demiurge" or the creator. The second principle is the organization in its reflection of the nonsentient or dynamical force, also called the one or Monad. The second number is energeia emitted by one which then represents a work, process or activity called nous , Demiurge, mind, consciousness that regulates indeterminate vitality into the experience called material world, universe, cosmos. Plotinus also explains the equation of matter with nothing or nothing in The Enneads more precisely is to express the concept of idealism or that there is nothing or anywhere outside the "mind" or nous (cf pantheism).
Plotinus' form of Platonic idealism is to treat Demiurge, nous as the contemplative faculty (ergon ) in man who commands dynamical forces into reality conscious. In this case, he claimed to reveal the true meaning of Plato: a doctrine he learned from the Platonic tradition that did not appear outside the academy or in Plato's text. This God-created creator tradition as the nous (the manifestation of consciousness), can be validated in the work of pre-Plotinus philosophers such as Numenius, as well as the relationship between Hebrew and Platonic cosmology (see also Philo).
The Demiurge of Neoplatonism is Nous (the mind of God), and is one of three ordering principles:
- Arche (Gr "initial") - the source of all things,
- Logos (Gr "" cause ") - the underlying sequence hidden under appearance,
- Harmonia (Gr "" harmony ") - numerical ratio in mathematics.
Prior to Numenius of Apamea and Plotinus' Enneads , no Platonic worked ontologically clarifying the Demiurge of allegory in Plato Timaeus . The Demiurge idea, however, was addressed before Plotinus in the works of Christian writer Justin Martyr who built his understanding of Demiurge on the works of Numenius.
Iamblichus
Later, Neoplatonist Iamblichus changed the role of "Satu", effectively changing Demiurge's role as the second or second cause, which is one of the reasons that Iamblichus and his Porphyry teacher are in conflict.
The Demiurge figure appears in the theory of Iamblichus, which constructs transcendent, "One," or Source that can not be touched. Here at the top of this system, Source and Demiurge (the material world) coexist through the process of henosis . Iamblichus describes the One as the monad whose first principle or emanation is the intellect (noodle ), while among the "many" that follow it there is a second, super-existent "One" which is the producer of the intellect or soul ( soul ).
The "One" is further separated into the scope of intelligence; The first and upper scopes are objects of thought, while the last scope is the domain of thought. Thus, a triad is made up of understandable nous , intellectual , and psyche in order to further reconcile the various flow of Hellenistic philosophy from Aristotle
Then in this intellectual triad Iamblichus gave third rank to Demiurge, identifying it with the perfect or divine nous with intellectual trials promoted to hebdomad (pure intellect).
In Plotinus's theory, nous produces nature through intellectual mediation, thus the gods who intimidate are followed by the triad of psychic gods.
Maps Demiurge
Gnosticism
Gnosticism represents the difference between the supreme and the unknowable God and the abstract "matter" creator. Some Gnostic thought systems present Demiurge as antagonistic to the will of the Supreme Being: its act of creation takes place in the unconscious similarity of the divine model, and is thus fundamentally flawed, or else formed with evil intentions from the trap aspect of the divine within < i> materiality. Thus, in such a system, Demiurge acts as the solution (or, most likely, the problem or cause that generates) the problem of crime.
Mythos
One Gnostic myth describes the declination of the divine aspect to the human form. Sophia (Greek: ?????, lit. "wisdom"), Demiurge's mother is a partial aspect of the divine Pleroma or "Fullness," which is desired to create something separate from the divine totality, without acceptance divine approval. In this separate act of creation, he gave birth to the terrible Demiurge and, because of his shame, wrapped it in a cloud and created a throne for him in it. Demiurge, who is isolated, does not see his mother, or anyone else, and concludes that he only exists, not knowing about higher levels of reality.
Demiurge, having received some power from his mother, sets about the work of creation in the unconscious imitation of the Pleromatic superior realm: He frames the seven heavens, as well as all matter and animals, according to the form provided by his mother. ; work but blindly, and do not care even the presence of the mother who is the source of all his energies. He is blind to all that is spiritual, but he is king over the other two provinces. The word d? Miourgos correctly describes its relationship with matter; he is the father of what the animal is like himself.
So the power of Sophia becomes closed in human material forms, they are trapped in the material universe: the goal of the Gnostic movement is usually the resurrection of this spark, which allows the subject's return to superior, non-material reality that is the primary source.
Angels
Psalm 82 begins ( verse 1 ), "God stands in El's chamber (the Septuagint here says the gathering of gods), in the midst of the gods he makes judgment", indicating the plurality of gods. , though it does not indicate that these gods were co-actors in creation. Philo has concluded from the phrase, "Let us make man," from Genesis that God has used other beings as an assistant in the creation of man, and he explains in this way why man is capable of doing evil and virtue, presuming the origin of the last to God, the first to his helpers in the work of creation.
The earliest Gnostic Sects considered the work of creation for the angels, some of which used the same part in Genesis. So Irenaeus recounts Simon Magus's system, Menander's system, Saturninus system, where the number of these angels is counted as seven, and the Carpocrates system. In the Basilides system report, we are told that our world was created by the angels who occupy the lowest heaven; but a special mention was made by their leader, who was said to be the Lord of the Jews, who had brought people out of the land of Egypt, and gave them a law. The prophecies are not considered for the head but for the other world angels.
The Latin translation, confirmed by Hippolytus, makes the Irenaeus state which, according to Cerinthus (which demonstrates the influence of Ebionite), was created by a force quite apart from the Supreme God and ignorant of Him. Theodoret, who here copies Irenaeus, turns this into a plural of "force", and thus Epiphanius represents Cerinthus as agreeing with Carpocrates in the doctrine that the world is made by angels.
Yaldabaoth
In the Ophite and Sethian systems, which have much affinity with the teachings of Valentinus, the making of the world is ascribed to the company of seven archons, whose name is given, but still more prominent is their head, "Yaldabaoth" (also known as "Yaltabaoth" or "Ialdabaoth").
In Apocryphon of John c. Ã, AD 120-180, si by arrogant states that he has made his own world:
Now weak archon ["ruler"] has three names. The first name is Yaltabaoth, the second is Saklas ["stupid"], and the third is Samael. And he does not believe in his arrogance inside him. Because he said, 'I am God and there is no other God beside me,' because he does not know his strength, where he comes from.
He is Demiurge and human creator, but as the light rays from the top enter the human body and give him the soul, Yaldabaoth is filled with envy; he tries to limit human knowledge by forbidding him being the fruit of knowledge in heaven. On the completion of everything, all the light will return to Pleroma. But Yaldabaoth, Demiurge, with the material world, will be thrown into lower depths.
Yaldabaoth is often called a "faceless lion", leontoeides , and is said to have a snake body. The demiurge is also described as having a fiery character, applying Moses' words to him: "The Lord our God is a burning and consuming fire." Hippolytus claims that Simon used a similar description.
In Sophia's Pistis, Yaldabaoth has sunk from his real estate and lives in Chaos, where, with his forty-nine devils, he tortures evil spirits in a boiling stream, and with other penalties (eg , 257, 382). He is an archon with a lion face, half fire, and half of the darkness.
Under the name Nebro (rebels), Yaldabaoth is called an angel in the apocryphal Gospel of Judas . He was first mentioned in "The Cosmos, Chaos, and the Underworld" as one of the twelve angels to come "to rule over chaos and [the underworld]". He came from heaven, and it was said that "his face bounced with fire and his appearance [was] blood-tainted". Nebro creates six angels besides the angel Saklas to become his assistant. These six, in turn, create twelve other angels "with each receiving a share in heaven".
Name
The most likely derivation of the name "Yaldabaoth" is given by Johann Karl Ludwig Gieseler. Giesler believes that the name is derived from Aramaic yalda bahut , [null ???? ????] which means "Children of Chaos". However, Gilles Quispel notes:
Gershom Scholem, the third genius in this field, more specifically a precision genius, has taught us that some of us are wrong when they believe that Jaldabaoth means "son of chaos", because the Aramaic word bahutha in the sense of chaos is only is in the imagination of famous dictionary authors. This is unfortunate because this name will be in accordance with the abduction that rose from the chaos to a good. And maybe the author of Untitled Document does not know Aramaic and should also like we did, that baoth has something to do with tohuwabohu , one of some Hebrew words that everyone knows.... It seems then that the Orphic view of the creator was integrated into Jewish Gnosticism even before the mythical editorial contained in the original Apocryphon of John.... Phanes is represented with a lion's head mask on his chest, while from the side of his body the head of a ram and the money is moving forward: his body is surrounded by a snake. This type is accepted by the mystery of Mithras, to show Aion, the new year, and Mithras, whose numerical value is 365. Sometimes he is also identified with Jao Adonai, the creator of the Hebrews. His hieratic attitude shows the origin of Egypt. The same applies to the figure of a monster with a lion's head, which symbolizes Time, Chronos, in Mithraism; The origin of Alexandria of this type is possible.
"Samael" literally means "Blind God" or "God of the Blind" in Aramaic (Syriac sÃÆ'Â|m? A-'el ). These creatures are considered not only blind, or do not know their own origins but may, in addition, be evil; His name is also found in Judaica - as the Angel of Death - and in Christian demonology. The connection with this Jewish-Christian tradition leads to further comparisons with Satan. Another alternative title for demiurge is "Saklas", the Aramaic language for "stupid" (Syriac sÃÆ'Â|kla "stupid").
The angelic name "Ariel" (meaning "lion of God" in Hebrew) has also been used to refer to Demiurge and referred to as his "perfect" name; In some Gnostic knowledge, Ariel has been called an ancient or original name for the Ialdabaoth. The name was also written on the talisman as "Ariel Ialdabaoth", and the archon figure which reads "Aariel".
Marcion
According to Marcion, God's title is given to Demiurge, which must be distinguished sharply from the Most High God. The first is dÃÆ'kaios, very fair, the last agathós, or loving; the first is "the god of this world" (2 Corinthians 4: 4), the Old Testament God, the last being the true God of the New Testament. Christ, though in reality the Good Son of God, pretending to be the Messiah of Demiurge, is better to spread the truth about His heavenly Father. True believers in Christ enter into the kingdom of God, the unbeliever remains a slave of Demiurge.
Valentinus
In the Valentinus system that the name D? Miourgos is used, occurring elsewhere in Irenaeus except in relation to the Valentinian system; we can conclude that it was Valentinus who adopted from Platonism the use of this word. When it was used by another Gnostic either it was not used in a technical sense, or its use had been borrowed from Valentinus. But only a name that can be said specifically Valentinian; The character he meant was more or less similar to Yaldabaoth of the Ophites, the Archon of Basilides, Elohim Justinus, etc.
Valentinian theory explains that from Achamoth ( he kÃÆ'¡t? SophÃÆ'a or low wisdom) three types of substance take their origin, spiritual ( pneumatikoÃÆ' ), animals ( psychikoÃÆ' ) and the material ( hylikoÃÆ' ). The Demiurge belongs to the second type, as he is the descendant of Achamoth's unity with matter. And since Achamoth himself is only the daughter of the last SophÃÆ'a of thirty Aeons, Demiurge is distant by many emanations of PropatÃÆ'Â'r, or the Supreme God.
In creating this world of disorder, Demiurge unconsciously influenced for good; and the universe, which surprised even the Creator, became almost perfect. Demiurge regretted even his small imperfections, and when he considered himself the Supreme Lord, he tried to rectify this by sending a Messiah. However, for this Messiah, it is actually united with Jesus the Savior, who redeemed mankind. This is hylikoÃÆ' or pneumatikoÃÆ' .
The first, or the material man, will return to the dirty matter and end up consumed by fire; the second, or male animal, together with Demiurge, will enter the central state, either Pleroma or hyle ; a purely spiritual man will be completely liberated from the influence of Demiurge and together with the Savior and Achamoth, his wife, will enter Pleroma divesting body ( hyle ) and soul ( psychÃÆ'Â © ). In the most common form of Gnosticism, Demiurge has a lower function, although not intrinsically evil in the universe as the head of the beast, or the psychic world.
Devil
Opinions about the devil, and its relationship to Demiurge, vary. The people of Ophite argue that he and his demons constantly oppose and frustrate the human race, because on their account, the devil is thrown into this world. According to one variant of the Valentinian system, Demiurge is also the maker, of the right substance, of the spiritual order of beings, the devil, the prince of this world, and his angel. But the devil, as the evil spirit, is able to recognize a higher spiritual realm, in which the maker Demiurge, who is only an animal, has no real knowledge. Satan lives in this lower world, where he is the prince, Demiurge in heaven; Sophia's mother in the central region, above the sky and under the Pleroma.
The Valentinian Heracleon interprets the devil as the principle of evil, ie hyle (material). As he writes in his commentary on John 4:21,
The Mount symbolizes the devil, or his world, because the devil is a part of the whole material, but the world is a total mountain of crime, a deserted place of residence, where all those who live before the law and all Gentiles render worship. But Jerusalem represents the creation or Creator worshiped by the Jews..A A. You then the spiritual must worship both creation and craftsman, but the Father of Truth.
This conception of the creator is considered contrary to Christianity by the early fathers of the church. In refuting the beliefs of the gnostics, Irenaeus states that "Plato proved to be more religious than these men, for he permits that the same God is good and good, has power over all things, and himself exercises judgment."
Cathar
Catharism seems to inherit their idea of ​​Satan as the creator of the evil world of Gnosticism. Quispel writes,
There is a direct connection between Gnosticism and ancient Catharism. The Cathars thought that the creator of the world, Satanael, had taken the name of God, but that he was later dismantled and told that he was not really God.
Neoplatonism and Gnosticism
Gnosticism links lie or evil with the concept of Demiurge or the creator, although in some Gnostic traditions the creator comes from a fallen, stupid, or less-rather than evil-like perspective of Valentinius.
Plotinus
Neoplatonic philosopher Plotinus speaks in his works, the conception of Gnosticism about Demiurge, which he sees as un-Hellenic and blasphemous Demiurge or the creator of Plato. Plotinus was noted as the founder of Neoplatonism (along with his teacher Ammonius Saccas). In the ninth tract of both his Enneads, Plotinus criticized his opponents for the idea of ​​Plato:
From Plato comes their punishment, their river in the underworld and changes from body to body; as for the plurality they assert in the Intellectual Intellectuals - Existing Authentic, Intellectual Principles, Second Creator and Soul - all of these are taken over from Timaeus.
From the record here is a statement about the second hypostasis or Creator and the third hypostasis or the Soul of the World. Plotinus criticizes his opponents for "all the new things through which they seek to build their own philosophy" which, he says, "has been taken out of the truth"; they tried to hide rather than acknowledge their debt to ancient philosophy, which had been ravaged by alien and misdirected spices. So their understanding of Demiurge is just as flawed as Plato's original intention.
While Plato's Demiurge is well-wishful in his creation, Gnosticism argues that Demiurge is not only an evil spell but also evil. Hence the title of Plotinus's rejection: "Against Those Who Asserted the Creator of Cosmos and His Own Cosmos to Be Evil" (commonly cited as "Against the Gnostics"). Plotinus argues that the great discontinuity created between nous or the noumen of the mind (see Heraclitus) and the material world (phenomenon) by believing the material world is a crime.
The majority of scholars tend to understand Plotinus's opponents as a Gnostic sect - of course (specifically Sethian), some such groups are present in Alexandria and elsewhere about the Mediterranean during the lifetime of Plotinus. Plotinus specifically refers to the Gnostic doctrine of Sophia and his emission of Demiurge.
Although the former understanding clearly enjoys the greatest popularity, the identification of Plotinus's opponents as Gnostics is not without contradictions. Christos Evangeliou argues that Plotinus's opponents may be better described only as "Gnostic Christians", arguing that some of Plotinus's critics also apply to orthodox Christian doctrine. Also, given the evidence from that time, Evangeliou thinks the definition of the term "Gnostic" is unclear. It should be noted here that while the student of Plotinus, Porphyry, calls Christianity specifically in the works of Porphyry himself, and Plotinus is a well-known associate of Christian Origen, there is no work of Plotinus calling Christ or Christianity - whereas Plotinus specifically addresses his targets in Enneads as Gnostic.
AH. Armstrong identified the so-called "Gnostic" attacked by Plotinus as Jewish and Pagan, in the introduction to the treaty in his translation of Enneads. Armstrong alluded to Gnosticism as a Hellenic philosophical heresy, which later involved Christianity and Neoplatonism.
John D. Turner, professor of religious studies at the University of Nebraska, and a renowned translator and library editor of Nag Hammadi, declare that the text of Plotinus and his disciples read is Sethian Gnosticism, which precedes Christianity. It seems that Plotinus sought to explain how academic philosophers have not yet come to the same conclusion (such as dystheism or apostasy for the Creator God in response to the problem of evil) as the object of his criticism.
Emil Cioran also wrote his book Le mauvais dÃÆ' Â © miurge ("Demi Evil Demi"), published in 1969, influenced by the interpretation of Gnosticism and Schopenhauerian on Platonic ontology, and Plotinus.
See also
- Albinus (philosopher)
- The Devil in Christianity
- Emil Cioran
- Gnosticism
- Mara (demon)
- Mayasura
- Narasimha
- God's creator problem
References
Note
Source
- This article incorporates the text of the Demiurgus entry in the Dictionary of Christian Biography, Literature, Sect, and Teachings by William Smith and Henry Wace (1877) , a publication now in the public domain.
External links
- Dark Mirrors of Heaven: Gnostic Cosmogony
- Ã, Chisholm, Hugh, ed. (1911). "Creator of the world". EncyclopÃÆ'Â|dia Britannica (issue 11). Cambridge University Press.
Source of the article : Wikipedia
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