imperio, os quais buscaram refugio no imperiopersa sassanida. Um dos movimentos considerados marcantes das translationesstudiorum[9]teve ocasiao justamente entao. Na Persia, a breve estadia dos filosofosneo-platonicos deu impulso para que a escola de Jundi-Shapur fosse fundada.[10]De volta ao imperio bizantino, Simplicio se instala na cidade de Harran, ondeuma escola neoplatonica autentica e importante sobreviveria ao menos ate oseculo decimo (BECHTLE, 2000, traducao minha). Em 532, tres anos apos adecisao pelo exilio, Justiniano firma acordo de paz com o Imperio persa, em queconsta uma clausula garantindo aos filosofos que esses homens, ao retornarem aseus paises, deverao viver sem medo e livremente pelo resto de suas vidas, semserem forcados a acreditarem no que quer que va de encontro a suas visoes ou amudar as crencas de seus ancentrais. (BECHTLE, 2000, traducao minha) Talvezse lembrando das licoes de Marco Aurelio, seu antecessor na direcao do imperio,Justiniano tenha voltado atras. Tratandoda arqueologia do eu, Ken Wilber, esse tesouro americano, nos da uma analise dapassagem da fase mitica para a logica na ascensao interior ate o Espirito: This early mental self is at first asimple name self, then a rudimentary self-concept, but it soon expands into a full-fledged role self (or persona) with the emergence of the rule/role mind and the increasing capacityto take the role of other (F-4). The worldview ofboth late-F3 and early F-4 is mythic,which means that these early roles are often those found displayed in the mythological gods and goddesses, which representthe archetypal roles available to individuals. That is, these aresimply some of the collective, concrete rolesavailable to men and women roles such as a strong father, a caring mother, a warrior, a trickster, the anima, animus, andso forth, which are often embodied in the concretefigures of the worlds mythologies (Persephone, Demeter, Zeus, Apollo, Venus, Indra, etc.). (...) These mythic rolesare simply part of the many (sub)personalitiesthat can exist at thispreformal mythic level of consciousness development; they are preformal and collective, not postformaland transpersonal. A few high archetypes, suchas the Wise Old Man, the Crone, and the mandala, are sometimes symbols of the transpersonaldomains, but do not necessarily carry direct experience of those domains. (...) Withthe emergence of formal-reflexive capacities, the self can plunge yet deeper, moving from conventional/conformist roles anda mythic-membership self (the persona), toa postconventional, global, worldcentric self namely, the mature ego (...). Asvision-logic begins to emerge, postconventional awareness deepens into fully universal, existential concerns: life anddeath, authenticity, full bodymind integration, self-actualization, global awareness, holistic embrace (...). Inthe archeological journey to theSelf, the personal realms exclusive reign is coming to an end, starting to bepeeled off a radiant Spirit, and thatuniversal radiance begins increasingly to shine through, rendering the self more and moretransparent. (WILBER,2000, pp. 104-105) Wilber continuara a descricao da trajetoria doeu desde a diferenciacao do corpo ante a materia circundante ate atransformacao da alma no Espirito; para nossos propositos, porem, a analiseprecedente bastara se restar claro que o dominio mental nao e o ultimo daescalada de desenvolvimento humano. O esforco grego de diferenciacao do mito na filosofianao foi bem sucedido socialmente; parece-nos que o dominio mitico da existenciahumana sempre sera