- Konversion zur Philosophie in der Spätantike
The present volume compares the role of philosophy in the lives of two remarkable figures, Julian the Apostate and Synesius of Cyrene. Despite their obvious differences ("pagan" high priest vs. Christian bishop), they share at least one crucial feature in common: both were converts to Neoplatonic philosophy. The title and the central idea of Tanaseanu-Döbler's book are inspired by A.D. Nock's seminal Conversion: The Old and the New in Religion from Alexander the Great to Augustine of Hippo (Oxford, 1933), which devotes a chapter to the phenomenon of "conversion to philosophy," defined as "the turning from luxury and self-indulgence and superstition … to a life of discipline and sometimes to a life of contemplation, scientific or mystic" (179).
Unlike Nock, however, Tanaseanu-Döbler focuses on the process of philosophical conversion in two individual biographies, rather than the general features of the phenomenon. The key problem she identifies in her introductory chapter is whether conversion to philosophy can constitute an independent kind of "religiosity" for an individual, and if so, how it would compare to other religious traditions of the time. Tanaseanu-Döbler's favored approach to the concept of conversion is to see it as a change in an individual's "universe of discourse" (a phrase inspired by G.H. Mead, describing "a system of common and social meanings"), which amounts to adopting a new identity. In the case of Julian and Synesius, this shift in identity can be reconstructed from their direct self-representation in treatises and letters, but also more indirectly, for example, with reference to their general Weltanschauung, practical engagements, and social interactions (25).
Julian's conversion to philosophy and its role in shaping his identity before and during his short reign is the subject of the first half of the book. Tanaseanu-Döbler emphasizes the influence of Iamblichan Neoplatonism, with which Julian became acquainted through his teacher Maximus of Ephesus while a student at Pergamum. Central to Julian's identity is not only the philosophical way of living [End Page 193] evinced by asceticism and the composition of philosophical hymns and polemics, but also the peculiar ritual aspect of Neoplatonism known as "theurgy." Although various sources suggest that Julian was brought up in a Christian environment and received a Christian education (78), his encounter with Maximus led him to adopt a philosophical world view that divided the traditional gods into different classes and could provide a systematic foundation for polytheism and religious sacrifices. Therefore, rather than seeing Julian primarily as a convert to paganism, the author convincingly argues that "conversion to philosophy" comes first in the Apostate's spiritual biography, with Iamblichan metaphysics and theurgy acting as a bridge toward the pagan cults (153).
Synesius' "religiosity" is rather more troublesome to pin down. In his hymns, Christian motifs coexist side by side with heady Neoplatonist metaphysics. Even as bishop of Ptolemais, he could famously object to three key tenets of the Christian faith (Epist. 105) and keep a guarded distance from the beliefs of the masses. Was he, then, a pagan Neoplatonist who went some way toward Christianity later in life, or did he keep philosophy and religion separate in his mind all along? Tanaseanu-Döbler begins at the beginning: although it is difficult to find decisive evidence for Synesius' religious background, some of his own statements together with recent archaeological evidence (the "house of Hesychius") could make it seem more likely than not that he grew up in a Christian context. The evidence that the author adduces, however, is weak. Take the case of the famous Epist. 105. If Synesius was not a Christian or at least unbaptized, asks the author, why did he not mention it in the letter that outlines his difficulties with being elevated to the rank of bishop (173)? This is merely an argument from silence, and there could be many reasons why Synesius would not have made further mention of his...