33 found

Year:

  1.  4
    Neither Substance nor Essence.Francesco Aronadio - 2020 - Chôra 18:19-40.
    The purpose of this paper is to highlight the basic meaning of ousia in Plato’s philosophical use of the term. “Basic” is not intended as “the strongest”, let alone “exclusive”, insofar as the semantics of ousia encompasses a variety of philosophical meanings. On the contrary, the basic meaning is proposed to be the elementary semantic component of ousia, which is present in the background of Plato’s quasi‑technical use of the term and marks the difference from its ordinary meaning. In view (...)
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  2.  3
    Quel Concept Grec Traduit Essentia?Clara Auvray·Assayas - 2020 - Chôra 18:91-102.
    Which Greek concept is translated by essentia? The question is raised from a methodological perspective and aims at re‑examining the Latin texts on which philologists have based the history of essentia. Neither Cicero nor Seneca used the term, because they did not need it: its philosophical meaning is fully developed only when the theological discussions about the Trinity arise. The absence of essentia in the classical period gives some useful information about the way Plato was read at Rome: thus a (...)
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  3.  2
    Matière Locale Et Substances Astrales Chez Aristote.Fabienne Baghdassarian - 2020 - Chôra 18:181-199.
    This paper deals with the Aristotelian notion of topical matter mentioned in a few passages of the Metaphysics and ascribed to the celestial bodies. Taking into account the metaphysical context of each occurrence of this notion, it tries to determine for what metaphysical use this notion has been developed and what impact it has on the ousiological analysis of the celestial substances. It suggests that the notion of topical matter, although intended to provide a convenient tool that makes possible a (...)
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  4.  2
    Les Expressions de L’Essence Dans la Traduction Et le Commentaire du Timée Par Calcidius.Béatrice Bakhouche - 2020 - Chôra 18:103-133.
    Expressing ‘essence’ in the translation and commentary of Timaeus by Calcidius depends on Platonist terminology which is not completely stabilised. We will see how, in his translation, Calcidius translated Greek words as οὐσία or φύσις, but also how he used the word substantia whereas there was no expression of essence in the Greek text. The Latin commentator used both essentia and substantia, but the latter quite often. However, in doing so, he weakened the meaning of the word substantia. Lastly, Calcidius (...)
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  5.  2
    Substance Et Essence, Entre Aristote Et Thomas D’Aquin.Enrico Berti - 2020 - Chôra 18:351-368.
    The article shows that Thomas Aquinas in many of his works interprets the passage Aristot. Metaph. II 1, 993 19‑31, as expounding a theory of degrees of truth and of being, which is not the true Aristotelian doctrine. This is due to the fact that he interprets ≪the eternal things≫, mentioned by Aristotle in that passage, as the heavenly bodies, and their principles as the unmoved movers, while Aristotle is speaking of the eternal truths, i.e. the truths of scientific knowledge, (...)
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  6.  3
    Porphyre Et la Catégorie de la Relation.Maddalena Bonelli - 2020 - Chôra 18:387-406.
    Porphyry’s Expositio per interrogationem et responsionem can help us to understand some obscure passages of chapter seven of Aristotle’s Categories, focused on the relative. The Porphyrian analysis of πρός τι presents indeed developments which are both useful for the understanding of the Aristotelian text and very innovative too. First, we can mention the general Porphyrian thesis according to which categories are predicates. This theory fits very well with πρός τι, which are predicates corresponding to properties that subjects only possess because (...)
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  7.  4
    L’Intellect Agent, la Lumière, L’Hexis. Averroès Lecteur D’Aristote Et D’Alexandre D’Aphrodise.Jean‑Baptiste Brenet - 2020 - Chôra 18:431-451.
    This article examines Averroes’ interpretation, found in his Long Commentary on the De Anima, of a famous passage in Aristotle’s De An. III 5 which presents the intellect “producing all things, as a kind of positive state, like light”. Averroes, clearly heir to Alexander of Aphrodisias for whom hexis refers not to the intellect “agent” itself but to its product, defends nevertheless, via the comparison with light, the conception of the agent intellect as an hexis, which leads us to the (...)
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  8.  3
    New Evidence for Nicholas Aston’s Principia on the Sentences: Basel, UB, A.X.24.Monica Brinzei - 2020 - Chôra 18:601-616.
    Cet article propose d’identifier le fragment anonyme du manuscrit Basel, UB, A.X.24, ff. 1‑73v avec les questionnes sur les Sentences de Nicholas Aston, connu grâce aux travaux pionniers de Zenon Kaluza. Une analyse des détails techniques de ce texte permet également d’avancer l’hypothèse que les Articuli d’Aston peuvent être lus comme des traces des principia. En annexe, nous éditons la liste des questions du manuscrit Basel, UB, A.X.24, ainsi qu’une concordance entre ce manuscrit et les autres témoins manuscrits d’Aston, afin (...)
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  9.  2
    Puissance Et Acte Chez Averroès.Cristina Cerami - 2020 - Chôra 18:407-429.
    The present paper aims at presenting Averroes’ doctrine of act and potency in the framework of his general conception of metaphysics as a science. By tracing the origins of his doctrine back to Alexander of Aphrodisias, it shows that Averroes conceives act and potency as concomitant attributes of being qua being and as terms πρὸς ἕν and ἀφ’ ἑνός. According to this reading, the study of these two notions, considered as such, constitutes an essential step in Averroes’ metaphysical project, whose (...)
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  10.  4
    Essere E Vita in Plotino (VI, 2 [43]; III, 7 [45]).Riccardo Chiaradonna - 2020 - Chôra 18:487-500.
    This paper focuses on Plotinus’ account of life and being in treatises VI, 2 [43] On the genera of being and III, 7 [45] On eternity and time. Life and being play a key role in Plotinus’ ontology since they characterise incorporeal realities as such. Therefore, focusing on these items makes it possible to attain an account of intelligible reality according to the principles appropriate to it. Three issues are considered: the cognitive process through which the soul grasps being and (...)
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  11.  4
    Essence and substance in Boethius.Renato de Filippis - 2020 - Chôra 18:289-304.
    Dans la réflexion métaphysico‑théologique de Boece, fondée sur la condition préalable de l’unicité de la vérité, les termes «essentia» et «substantia» jouent un role fondamental. Avec le premier, le sénateur romain indique généralement «ce qui fait d’une chose ce qu’elle est» ; avec le second, il désigne dans la plupart des cas le sujet porteur d’accidents. Les contradictions apparentes et les échanges terminologiques ne remettent pas en cause la valeur de Boèce en tant que philosophe, ni celle de son système (...)
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  12.  5
    Ousia Comme Nom Déverbal Dans la Philosophie Première D’Aristote.Silvia Fazzo - 2020 - Chôra 18:221-256.
    The initial dilemma. I.1. The gradual rise of the Metaphysics. I.2. A bold contribution from textual history. I.3. A new perspective on late ancient commentaries. I.4. First philosophy or Metaphysics? I.5. Can tradition be ignored? II. ‘Being’ and οὐσία at the core of Aristotle’s theoretical research. II.1. Ontology as a science of ‘being’ in Aristotle: “What is X?” in the foreground. II.2. The first caveat: the copula function of Aristotle’s ‘being’. II.3. The definite article τό as quotation marks before the (...)
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  13.  3
    Christophe Grellard, Frédérique Lachaud (Éd.), Jean de Salisbury, Nouvelles Lectures, Nouveaux Enjeux, Medievi, Volume 19, Florence, Sismel – Edizioni Del Galluzzo, 2018.Oana‑Corina Filip - 2020 - Chôra 18:640-642.
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  14.  4
    L’Οὐσία Et Ses Degrés Dans le Timée de Platon.Francesco Fronterotta - 2020 - Chôra 18:73-89.
    This article examines the problem of the status of the different degrees of being that Plato, in the Timaeus, seems to attribute to the different kinds of reality that he distinguishes. In what sense and under what conditions is it possible to state that the intelligible forms, the sensible things and the spatial and material substratum of the chora “are” and “exist”?
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  15.  2
    L’Ousia Dans le Théétète Et le Sophiste.Elsa Grasso - 2020 - Chôra 18:41-71.
    The Theatetus and the Sophist present in succession two “battles” regarding ousia. In so doing, ousia is placed at the heart of what is essential to both dialogues : in fact, ousia interconnects with the conditions of possibility, both physical and metaphysical, of logos and epistèmè.However, each dialogue brings differing conceptions of discourse and science into play, and both articulate a different train of thought regarding being. Ousia appears differently in the two dialogues and it is not the same thing (...)
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  16.  3
    Jean Duns Scot, Questions sur la métaphysique, Volume I, Livres I à III, traduction et études sous la direction d’Olivier Boulnois, Paris, PUF, «Épiméthée», 2017.Christophe Grellard - 2020 - Chôra 18:642-645.
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  17.  4
    David Lefebvre, Dynamis. Sens et genèse de la notion aristotélicienne de puissance, Paris, Vrin («Bibliotheque d’histoire de la philosophie»), 2018.Gweltaz Guyomarc’H. - 2020 - Chôra 18:617-623.
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  18.  3
    La Substance Chez Aristote: Forme, Matière Et Privation.Annick Jaulin - 2020 - Chôra 18:137-179.
    In Aristotle, substance, being specified in Z17 as cause and principle, is to be understood according to the analogical theory of principles and causes, namely form, matter and privation. These three causes involve potentiality and actuality, since form, privation, and the compound substance are in actuality, while matter is in potentiality. ≪What a substance is≫ depends on the connection between these three principles. In order to grasp the meaning of this connection, one has to put the analogical theory of principles (...)
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  19.  3
    Οὐσία Chez Numénius: Une Notion Qui s’Élabore Progressivement. Analyse des Difficultés Relatives À L’Οὐσία Et À L’Ἰδέα Dans les Fragments 22 F, 24 F Et 28 F. [REVIEW]Fabienne Jourdan - 2020 - Chôra 18:455-486.
    Οὐσία in Numenius: a notion which is progressively elaborated: Analysis of the difficulties linked to οὐσία and ἰδέα in fragments 22 F, 24 F and 28 F. In the Περὶ τἀγαθοῦ, Numenius refines his definition of οὐσία step by step. He uses the word at first as a synonym of τὸ ὄν and as another designation of being. Then, he associates it to the ἕξις when he refers to the specific οὐσία which possesses science : in all likelihood, this οὐσία (...)
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  20.  3
    Itutā ‑ Ītyā / Ītyē Comme Synonymes D’Ousia Dans la Polémique D’Éphrem Contre Bardesane.Izabela Jurasz - 2020 - Chôra 18:515-544.
    In his critic of the doctrine of Bardaisan, Ephrem the Syrian devotes a lot of space to reflection on the meaning of the terms ītutā and ītyā which, as he denounces, are used inaccurately by his opponent. These Syriac terms can be translated by “being” or “essence”, but also by “substance”. This observation leads us to propose the comparison with the Greek term οὐσία, taking into account many difficulties raised by its uses in theological discourse. The article is devoted to (...)
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  21.  3
    Lucia M. Tissi, Helmut Seng, Chiara O. Tommasi (Hrsg.), Stimmen der Götter. Orakel und ihre Rezeption von der Spätantike bis in die Frühe Neuzeit, coll. Bibliotheca Chaldaica 8, Heidelberg, Universitatsverlag Winter, 2019. [REVIEW]Izabela Jurasz - 2020 - Chôra 18:625-627.
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  22.  3
    Vito Limone, Origene e la filosofia greca. Scienze, testi, lessico, coll. Letteratura Cristiana Antica. Nuova Serie 30, Brescia, Morcelliana, 2018. [REVIEW]Izabela Jurasz - 2020 - Chôra 18:623-625.
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  23.  4
    Entre Réalité Et Possibilité.Olga L. Lizzini - 2020 - Chôra 18:329-349.
    The idea that defines quiddity – independence or neutrality in relation to the modalities of existence – allows Avicenna not only to speak of a duality in the being of existing things, but also to use apparently logically incompatible notions to qualify quiddity: that of reality, on the one hand, and that of possibility, on the other. The very conception of the independence of quiddity – which lets us consider quiddity as a separate element in the existing thing – can (...)
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  24.  3
    La Cohérence de la Théorie de la Substance Chez Aristote Entre les Catégories Et la Métaphysique : Ontologie Et Déterminologie.Ilan Moradi - 2020 - Chôra 18:257-286.
    In the Corpus Aristotelicum there are two different theories of substance which apply to the sublunary world. The first theory is found in the Categories and selects the individual concrete as a primary substance. The second is found in the Metaphysics and selects the Form and the Essence as a primary substance. Most of the interpretations of modern Aristotelian scholarship claim an inconsistency. They suggest that if at all Aristotle has a theory of substance, then it is either the substance (...)
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  25.  4
    Bettina Bohle, Olympiodors Kommentar zu Platons Gorgias, Heidelberg, Universitätsverlag Winter («Studien zu Literatur und Erkenntnis», 11), 2020.Anna Motta - 2020 - Chôra 18:627-633.
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  26.  3
    Intorno Al Teologhema Della שכינה E All’Antiallegorismo Dello Ἱλαστήριον Presso Filone Alessandrino.Tiziano F. Ottobrini - 2020 - Chôra 18:547-578.
    This essay analyses the use of the term/concept hilasterion in the hypomnematic corpus by Philo of Alexandria. This subject needs to be examined in relationship with the Greek translation of the Septuagint and the exegesis of the Hebrew kapporeth ; so it will be argued that here Philo deals with semitic thought more than with the categories of Greek philosophy, since the real and bodily presence of God on hilasterion differs ontologically from any allegoric interpretation : only a sound Hebrew (...)
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  27.  3
    Essence, Individualité Et Personne Chez Thomas D’Aquin.Eleni Procopiou - 2020 - Chôra 18:579-598.
    The rediscovery of the Hellenic philosophy, but also of the Patristic thinking is a typical feature of Thomistic thought, which consists of a new synthesis of Hellenism and Christianity that raises anew the issue of the relation between Christianity and philosophy as a focal point of medieval philosophy. Acknowledgement of Hellenic Patristic thought that focuses primarily on man as an inseparable union of body and soul, joined in a whole, has been a determining factor in the Thomistic approach of being, (...)
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  28.  3
    L’Hexis Comme Privation de Changement Et D’Alteration Chez les Stoïciens.Maria Protopapas·Marneli - 2020 - Chôra 18:371-386.
    The Stoics try to demonstrate, in a theoretical context, more than any other philosophy, the link unifying the parts with the whole, in all areas of existence; namely, from man to divine reason, from god to nature – a tautological link in some cases – from matter to logos or creative pneuma. This unifying bond – hexis or continuity – guarantees the attachment between bodies which are in a state of sympathy which also constitutes their existence. It remains to seek (...)
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  29.  3
    De L’Intellect a L’Un: La Notion de “Συνυποστασις” Chez Plotin.Sylvain Roux - 2020 - Chôra 18:501-514.
    At the end of Treatise 38, Plotinus presents an original analysis of the activity of the intellect. The intellectual activity of the soul cannot produce its object and thinks what is in the Intellect from which it comes. On the contrary, the Intellect produces its object and its intellection is not the act of a substrate, as in the preceding case. In this context, Plotinus uses, to account for this particular form of intellect, a very rare notion in his work, (...)
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  30.  2
    Olivier Boulnois, Isabelle Moulin (dir.), Le beau et la beauté au Moyen Âge, Paris, Vrin («Institut d’études médiévales»), 2018.Amalia Salvestrini - 2020 - Chôra 18:633-640.
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  31.  2
    La Permanence de L’Usia. Note Sur Jean Scot Érigène Et Ratramne de Corbie.Kristell Trego - 2020 - Chôra 18:305-327.
    This article aims to consider the permanence of the Greek term ousia, sometimes transcribed as usia, during the early Middle Ages, when the translation by substantia was imposed. We consider two figures of the Carolingian period, John Scottus Eriugena and Ratramnus of Corbia. We suggest that the word ousia/usia may express aspects of being that the Latin term substantia does not support.
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  32.  4
    Note liminaire. Introduction au dossier «Ousia: essence ou substance?».Anca Vasiliu - 2020 - Chôra 18:7-14.
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  33.  3
    Aristotele e l’enigma della materia prima.Cristina Viano - 2020 - Chôra 18:201-219.
    Aristote est l’inventeur de la notion de matière et de cause matérielle. Mais les passages oú il parle d’une matière absolument première sont rares dans le corpus aristotélicien. Le problème, posé depuis longtemps par les interprètes modernes, est le suivant : Aristote croyait‑il à l’existence d’une matière imperceptible, sans forme et sans qualités, en tant que niveau autonome de la réalité, ou envisageait‑il plutôt la matière première comme un objet logique, un pur concept abstrait?On se propose ici d’analyser le dossier (...)
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