LTMokslinė monografija skirta III-IV a. helėnų filosofijai, kuri yra palyginti mažiausiai ištirta ir sukelia daug kontroversijų. Kritikuodamas neigiamą šviečiamąjį požiūrį į neoplatonizmą, autorius teigia, kad ši hermeneutinė filosofija turi būti suvokiama kaip dvasinio gyvenimo kelias, žadantis jungtį su dievais. Pabrėžiamas "erotine dieviškąja beprotybe" vadinamos filosofijos ryšys su sielos išvalymu bei teurginiais ritualais, kurie ne prieštarauja racionaliam loginiam mąstymui, bet jį pranoksta. Pasaulį vertinant kaip dieviškųjų sklaidmenų puokštę, nublanksta įkvėpto mitinio ir mokslinio diskurso priešprieša. Metafizinė simbolių interpretacija tampa dvasinio pakilimo priemone, nes filosofo kelias prilygsta namo grįžtančio Odisėjo keliui. Monografijoje išsamiai aptariamos Chaldėjų orakulų autorių, Numenijo, Plotino, Porfirijo, Jamblicho, imperatoriaus Julijano, Salustijo, Hieroklio, Teodoro Asiniečio, Sirijano ir kitų vėlyvosios antikos filosofų pažiūros. Pirmą kartą pateikiamas Plotino Eneadų traktato "Apie tris pirmines hipostazes" lietuviškas vertimas. [Anotacija knygoje]Reikšminiai žodžiai: Helėniškoji filosofija, metafizika, mistika, neoplatonizmas, dvasios pratybos; Hellenic philosophy, Metaphysics, Mysticism, Neoplatonic Tradition, Apiritual Exercises.
ENThe monograph is devoted to the problems of late Hellenic philosophy, and explores the relationship between philosophical discourse and spiritual exercises in Neopy thagorean and Neoplatonic traditions. While emphasizing the importance of contemplation and action, the author reveals some methods of allegorical interpretation used by Neoplatonists. In this context, the figure of Odysseus stands as a paradigm for the mystical and philosophical life which leads to a sort of salvation or union with the gods. The late Platonic philosophy is closely related to the so-called mystery religions, their myths and symbols being understood in a highly sophisticated metaphysical or ethical sense. Accordingly, theurgy in Neoplatonism must be regarded not as a regretable deviation far away from the rational thought, but rather as a culmination of the whole philosophy which is aimed at the ascent to the divine realm. The author discusses metaphysical, logical, ethical, and mystical concepts of such late Hellenic philosophers as Numenius, Plotinus, Porphyry, Iamblichus, Julianus, Sallustius, Hierodes, Hypatia, Theodorus of Asine, Plutarch of Athens, and Syrianus, who is the famous master of Produs. The spedal emphasis is laid on the importance of the Chaldean Oracles to the late Neoplatonic tradition and its dose connection with the Pythagorean and Orphic wisdom. Certain careful and sympathetic attention is paid even to such previously negleded figures as Sosipatra.The study is based on the works of the philosophers, fragments of their treatises which did not survive, as well as the recent Western scholarship on the subjed (espedally the works by P. Hadot, I. Hadot, A.H. Armstrong, H.J. Blumenthal, J.M. Dillon, D.J. O'Meara, P. Gerson, J.P. Kenney, P. Kingsley, Ch.C. Evangeliou, S. Rappe, J.F. Finamore, H.D. Saffrey, J. Pepin, S.E. Gersh, J. Trouillard, A. Sheppard, G. Shaw and others). The translation of the treatise by Plotinus (Enn.V.l) into Lithuanian is provided in the appendix. [From the publication]