Ioane Petritsi (XII century Georgian Neoplatonic philosopher) habitually
translates the terms of Neoplatonic metaphysics into language fitting
the Christian spiritual universe. With this respect it is quite
interesting how does he deal with the Neoplatonic notion of light and
enlightenment. What is the status and function of light in his
philosophy? This question relates both to the ontological and
epistemological functions: on the one hand light is effusion from the
sole source – the One – its intensity and power diminishing with every
successive stage of reality; on the other hand, light is the cognitive
and revertive principle, accounting for a lower term’s understanding and
return to its source. Moreover, light is a certain divine presence in
human soul, through which the latter is able to behold spiritual
realities. Now, is this light immanent to human, as belonging to his
very essence, or a presence of transcendent Logos in him, which is also
called “Light”? I shall discuss possibility of Petritsi’s dependence on
not only Neoplatonic sources, but also Eastern patristic sources, most
significantly Gregory of Nazianzus and Pseudo-Dionysius the Areopagite.
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