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Aristotle: Metaphysics* (1,015 | 541)
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  1. Human Communion and Difference in Gregory of Nyssa: From Trinitarian Theology to the Philosophy of Human Person and Free Decision.Francisco Bastitta-Harriet - 2011 - In Volker H. Drecoll & Margitta Berghaus (eds.), Gregory of Nyssa: The Minor Treatises on Trinitarian Theology and Apollinarism (Vigiliae Christianae Supplements, 106). Leiden, Netherlands: pp. 337-349.
    In the Philosophical Anthropology of Gregory of Nyssa, inspired by his Trinitarian Theology, the new concept of hypostasis as a unique self implies for the first time the irreducibility of human person to the universal. Moreover, Gregory manages to account for both a deep communion of life and nature among all men and a clear distinction between persons, in a truly harmonious dynamism of the physical and the hypostatic. This union and distinction will also inspire his original conception of proaíresis, (...)
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  2. Providencia divina y valor ontológico de los singulares: la polémica filosófica tardoantigua y la posición de Orígenes y de Nemesio de Émesa.Francisco Bastitta-Harriet - 2012 - Patristica Et Medievalia 33:37-50.
    El presente trabajo se concentra en el debate acerca de los alcances de la providencia que tuvo lugar entre las escuelas estoica, platónica y peripatética entre las siglos I y III de nuestra era. En ese contexto, analiza el problema del status ontológico de los singulares en Orígenes de Alejandría y Nemesio de Émesa. Influidos primariamente por la síntesis filoniana entre las distintas teorías griegas de providencia y la de las Escrituras, estos autores fundan la consistencia de los singulares en (...)
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  3. In What Sense Does the One Exist? Existence and Hypostasis in Plotinus.Michael Wiitala & Paul DiRado - 2018 - In John F. Finamore & Danielle A. Layne (eds.), Platonic Pathways: Selected Papers from the Fourteenth Annual Conference of the International Society for Neoplatonic Studies. Gloucester, UK: pp. 77-92.
    In their chapter, “In What Sense Does the One Exist? Existence and Hypostasis in Plotinus,” Paul DiRado and Michael Wiitala consider the problem of the One’s existence. Starting with the modern philosophical distinction between the “is” of predication and the “is” of existence, they show that Plotinus does not make such a distinction. The reason for this, they argue, is that Plotinus does not share with modern philosophers a univocal notion of existence. For Plotinus, both the verb “einai” and the (...)
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  4. Состояния и отношения у Григория Назианзина (Dispositions and Relations in Gregory Nazianzen).Pavel Butakov - 2015 - Schole 9 (2):363-372.
    The Greek word ‘schesis’ in the works of Gregory Nazianzen has generally been translated as ‘relation’ and interpreted as a programmatic term for his doctrine of Trinitarian relations. Although this may be a valid interpretation of the terminology of other 4th century theologians, this is not true of Gregory. His usage of the word ‘schesis’ does not correspond with the traditional Aristotelian or Stoic ways of designating a relation. It denotes a status or a disposition, it may even mean a (...)
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  5. On the Separability and Inseparability of the Stoic Principles.Ian Hensley - 2018 - Journal of the History of Philosophy 56 (2):187-214.
    Sources for Stoicism present conflicting accounts of the Stoic principles. Some suggest that the principles are inseparable from each other. Others suggest that they are separable. To resolve this apparent interpretive dilemma, I distinguish between the functions of the principles and the bodies that realize those functions. Although the principles cannot separate when realizing their roles, the Stoic theory of blending entails that the bodies that realize those roles are physically separable. I present a strategy for further work on the (...)
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  6. "Time and the Timeless in Greek Thought".David Kolb - 1974 - Philosophy East-West:137-143.
    A study timeshowing that the relation of time and timeless in greek philosophers was more nuanced and complex than is commonly thought.
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  7. The Presocratics in the Thought of Martin Heidegger.W. Julian Korab-Karpowicz - 2016 - Frankfurt am Main: Peter Lang.
    There are only a few publications devoted to the subject of Heidegger and the Presocratics, some of them already outdated, most of them embedded in Heidegger’s obscure philosophical jargon, and none of them treating the subject exhaustively. Therefore, there is a need for a new, critical presentation of Heidegger’s account of Presocratic thought. However, the purpose of this book is not only to provide such a critical presentation. It raises questions which help us to understand Heidegger as a thinker. The (...)
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  8. The Demonic Body: Demonic Ontology and the Domicile of the Demons in Apuleius and Augustine.Seamus O'Neill - 2017 - In Philosophical Approaches to Demonology. pp. 39-58.
    Peter Lombard lamented the abandonment of Augustine’s position affirming the materiality of demons and the demonic body, since by his time (some 700 years after Augustine), under the influence of the Pseudo-Dionysius, it was generally agreed within the Christian tradition that demons (and angels) are intelligible, disembodied substances. The principles that the cosmos is spatially and materially divided and stratified and that demons share ontologically in the nature of the part that they inhabit allowed figures such as Apuleius, Porphyry, and (...)
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  9. Princípios da natureza na Física A, de Aristóteles: pré-socráticos, Platão.José Trindade Santos - 2011 - Anais de Filosofia Clássica 9:17-45.
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  10. 'Divisibility' and 'Division' in Democritus.Richard W. Baldes - 1978 - Apeiron 12 (1):1-12.
  11. Anaxagorae Homoeomeria.David Torrijos-Castrillejo - 2015 - Elenchos: Rivista di Studi Sul Pensiero Antico 36:141-147.
    Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous.” This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term “homoiomerous” may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term “homoiomerous” in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense (...)
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  12. Teofrasto: Metafísica.David Torrijos-Castrillejo - 2015 - Hypnos 35:144-173.
    Spanish translation of Theophrastus' work called Metaphysics.
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  13. Complicated Presence: Heidegger and the Postmetaphysical Unity of Being.Jussi Backman - 2015 - State University of New York Press.
    From its Presocratic beginnings, Western philosophy concerned itself with a quest for unity both in terms of the systematization of knowledge and as a metaphysical search for a unity of being—two trends that can be regarded as converging and culminating in Hegel’s system of absolute idealism. Since Hegel, however, the philosophical quest for unity has become increasingly problematic. Jussi Backman returns to that question in this book, examining the place of the unity of being in the work of Heidegger. Backman (...)
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  14. How Nothing Can Be Something: The Stoic Theory of Void.Vanessa de Harven - 2015 - Ancient Philosophy 35 (2):405-429.
    Void is at the heart of Stoic metaphysics. As the incorporeal par excellence, being defined purely in terms of lacking body, it brings into sharp focus the Stoic commitment to non-existent Somethings. This article argues that Stoic void, far from rendering the Stoic system incoherent or merely ad hoc, in fact reflects a principled and coherent physicalism that sets the Stoics apart from their materialist predecessors and atomist neighbors.
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  15. Small Objects From the Pnyx: I.A. H. Schulz - 1944 - Classical World: A Quarterly Journal on Antiquity 38:140-141.
  16. Frisch, Toll, Bronze Objects [Dura-Europos].M. Bieber - 1950 - Classical World: A Quarterly Journal on Antiquity 44:72.
  17. The Priority of Definition and the Socratic Elenchus.Hugh G. Benson - 1990 - Oxford Studies in Ancient Philosophy 8:19.
  18. Metaphysics, Bks. X-Xiv. [REVIEW]D. J. Allan - 1936 - The Classical Review 50 (1):36-37.
  19. John Philoponus: Closeted Christian or Radical Intellectual?George Couvalis - 2011 - Modern Greek Studies (Australia and New Zealand) 15:207-219.
  20. The Transcendence of Sophia in Plotinus' Treatise on Intelligible Beauty.Daniele Bertini - 2007 - In Robert M. Berchman & John F. Finamore (eds.), Metaphysical Patterns in Platonism. University Press of the South. pp. 34-44.
    I consider an argument by Plotinus to show how the notion of transcendence is used in explaining the nature of knowledge. The argument is set forth in sections 4-6 of the treatise V.8 (31). In my opinion this argument provides a good example of the philosophical frame of Platonism. I sum up this frame in the following theses: a) for a thing being is to be real and true; so that for a thing being real and being true is equivalent; (...)
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  21. Megaric Metaphysics.D. T. J. Bailey - 2012 - Ancient Philosophy 32 (2):303-321.
  22. Aiheesta toiseen: Heidegger, Parmenides ja ajattelun lähtökohdat.Jussi Backman - 2004 - Ajatus 61:209-251.
  23. William Jordan, Ancient Concepts of Philosophy Reviewed By.Christopher Byrne - 1996 - Philosophy in Review 16 (3):176-178.
    Review of Ancient Concepts of Philosophy by William Jordan.
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  24. Stamped and Inscribed Objects From Seleucia on the Tigris.M. R. & R. H. Mc Dowell - 1935 - Journal of Hellenic Studies 55:251.
  25. Rhythmic Form in Art.A. W. L. & Irma A. Richter - 1932 - Journal of Hellenic Studies 52:308.
  26. Universals and Particular Forms in Aristotle's Metaphysics.M. J. Woods - 1991 - Oxford Studies in Ancient Philosophy:41-56.
  27. Some Logical Problems in Metaphysics Gamma.Michael V. Wedin - 2000 - Oxford Studies in Ancient Philosophy 19:113-62.
  28. Essence and Being.Marko Malink - 2013 - Oxford Studies in Ancient Philosophy 45:341.
  29. On Some Academic Theories of Mathematical Objects.Ian Mueller - 1986 - Journal of Hellenic Studies 106:111-120.
  30. Desire and the Good in Plotinus.Michael Oliver Wiitala - 2013 - British Journal for the History of Philosophy 21 (4):649-666.
    Plotinus calls the first principle the One and the Good. According to Plotinus, ‘Good’ is an appropriate name for the One because the One is that which all things desire. Since he says that the One is beyond knowledge, beyond language, beyond intellect, and beyond being, however, what philosophical evidence can he provide for his claim that the One is that which all desire? In this article I offer some philosophical evidence, aside from mystical union with the One, for why (...)
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  31. Proclus on Place as the Luminous Vehicle of the Soul.Michael Griffin - 2012 - Dionysius 30:161-186.
    Proclus argues that place (topos) is a body of light, identified as the luminous vehicle of the soul, which mediates between soul and body and facilitates motion. Simplicius (in Phys. 611,10–13) suggests that this theory is original to Proclus, and unique in describing light as a body. This paper focuses on the function of this theory as a bridge between Proclus’ physics and metaphysics, allowing the Aristotelian physical notion of “natural place” to serve as a mechanism for the descent and (...)
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  32. The Eleatic Visitor's Method of Division.Laura Grams - 2012 - Apeiron 45 (2):130-156.
  33. Letter to the Editor: Form and Reason: Essays in Metaphysics.Edward Halper - 1995 - Phronesis 40 (1):116 - 117.
  34. How Can One Form Be in Many Things?T. F. Morris - 1985 - Apeiron 19 (1):53 - 56.
  35. The Journeying Voice: Melody and Metaphysics in Aristoxenian Science.Andrew Barker - 2005 - Apeiron 38 (3):161 - 184.