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This chapter demonstrates that, just as in the Latin-speaking, western Roman Empire, the Byzantines in the eastern part also read passages from the Timaeus on the structure and health of the body and soul in order to debate contemporary questions of theology, philosophy, and medicine until the fall of Constantinople in 1453. Indeed, the debate on the relation between body and soul in Byzantine philosophy was crystallized and discussed as a debate on Plato’s Timaeus. Plotinus (204/5–270) had argued, against Plato, that the soul remains somehow connected to the divine (Enn. 4.8.8). However, Proclus (412–485) explicitly indicated that he thought Plotinus was wrong (In Ti. 3.334). He argued that Timaeus 43c indicates that sense life affects both body and soul, which implies that the ruling part of the soul is not detached from the sensible world. The Byzantine interest in the combined action of body and soul manifests itself not only in medieval Christian conceptions of curing the soul, but also in medical theories according to which curing the human body could also help to heal the human soul. This explains the interest in Plato’s Timaeus shown by philosophers with keen medical interests, such as Michael Psellus (1018–1081).
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