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1. Chôra: Volume > 1
Cristian Gaşpar Between the City and the Desert: Theodosian Legislation and the Place of the Monks in Later Roman Society
2. Chôra: Volume > 1
Madeea Axinciuc Absorbing Perfection: Kabbalah and Interpretation
3. Chôra: Volume > 1
Madeea Axinciuc Cum mureau filosofii în Greaa veche
4. Chôra: Volume > 1
Vlad Niculescu Hermeneutic Clues for a Possible Reconstruction of Origen's Exegesis of the Creation Narrative (Gn 1-3)
5. Chôra: Volume > 1
Diana Stanciu Grace and Free Will within the Ninth-Century Debate on Predestination
6. Chôra: Volume > 1
Mihail Neamtu Protology and Language in St. Gregory of Nyssa's Theology
7. Chôra: Volume > 1
8. Chôra: Volume > 1
Madeea Axinciuc The Distinction between Physics and Metaphysics in Maimonides's Guide of the Perplexed
9. Chôra: Volume > 1
Madeea Axinciuc Homo mysticus. A. Guide to Maimonides's Guide for the Perplexed
10. Chôra: Volume > 1
Miruna Tătaru-Cazaban Pierre de Jean Olivi (1248-1298). Pensée scolastique, dissidence spirituelle et société
11. Chôra: Volume > 11
Claudia Maggi The Plotinian Rethinking of Dyad and Numbers in Ennead VI 6
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The aim of this paper is to show how some passages in the treatise VI 6 (34) of the Enneads (On numbers) could be considered a Plotinian attempt to achieve a sort of mediation between Plato’s dialogues and the Academic models concerning the generation of numbers and ideas by the two principles of the One and the Indefinite Dyad. Through a complex exegetical contamination, Plotinus gets to identify numbers, ideas and the Dyad with the hypostasis of the Intellect, saving for the One the condition of the sole principle of every reality. This new reading modifies the ontological role played by ideal numbers : they gain an ontological priority on any other being, thanks to their being conceived as the a priori condition of the display of multiplicity. The so-called Intermediates, on the other hand (as far as they are linked to computation and quantity), have a reshaped status, as a result of the fact that calculation is unable to grasp the essence of a given reality.
12. Chôra: Volume > 11
Daniel Fărcaş Deus est intelligere et in intellectu. Sur la cohérence apophatique du système eckhartien
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L’opposition créé (creatus) / incréable (increabile) est un des couples conceptuels eckhartiens qui marquent la différence ontologique, thème dominant de la pensée du mystique allemand. L’increabile définit l’intellect, dans la mesure où celui-ci est apparenté à Dieu. Le système eckhartien paraît déchiré par la double définition de Dieu : ontologique (esse est deus) et méontologique ou noétique (deus est intelligere). Le scandale suscité par la thèse de l’incréabilité de l’intellect et par l’apparente fracture dans le système eckhartien pousse Eckhart à des réflexions sur l’intellect de ses détracteurs et, malgré tout, sur la cohérence de son propre système.
13. Chôra: Volume > 11
Ştefan Drăgulinescu Plato’s Parmenides and Its Heritage. Volume 1 : History and Interpretation from the Old Academy to later Platonism and Gnosticism, Volume 2 : Reception in Patristic, Gnostic and Christian Neoplatonic Texts, John Douglas Turner & Kevin Corrigan (eds.)
14. Chôra: Volume > 11
Bulletin du Groupe de Recherches Anciennes et Medievales
15. Chôra: Volume > 11
16. Chôra: Volume > 11
Ştefan Drăgulinescu Despre Diafan [On the diaphane] by Anca Vasiliu
17. Chôra: Volume > 12
Andrei Cornea Aristotle and Epicurus on Sensations, Falsity, and Truth
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Epicurus claimed that „all sensations are true”, and that the false is only in the opinions. This paradoxical theory, very much criticized both by ancient and modern commentators, for it seems counterfactual, draws on Aristotle’s theory of sensations. Aristotle (as shown especially in the De anima) holds that sensations and opinions must be distinguished. As long as sensations stick to their „proper domain”, they remain trustworthy and cannot refute each other, regardless of whether they are similar or different in kind. Yet they can fail to perceive the truth, when they pass beyond their proper domain into what one can call their „improper domain” (sizes and things). At this moment sensations resemble opinions and become fallible. So, to a certain extent, the divide between sensations and opinions becomes blurred. Epicurus seems to have taken up much of this theory. Yet he submitted it to a radical simplification: now, there is no room for the „improper domain”, so that all one sensation seizes always belongs to its „proper domain”. Thus it can never be refuted neither by a similar, nor by a dissimilar sensation in kind; therefore it is always and in every circumstance trustworthy. One can add that, in reshaping Aristotle’s theory of senses by removing the „improper domain”, Epicurus purged the theory of senses of all elements that could involve uncertainty and imprecision – which is typical for his strenuous attempt to achieve calm and serenity.
18. Chôra: Volume > 12
Cristian Baumgarten Medioplatonic Aspects in Apuleius’ Metamorphoses
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Apuleius’ generation was caught in the passage from philosophic monotheism to that form of imperial henotheism whose aim was to counteract the tension between philosophy and popular religiosity. It can be affirmed that terminology, vocabulary and especially the motive of discreetness and the prudence in the use of defining syntagmatic expressions are a common fact of Medioplatonism. Author’s attitude is that of a philosopher resorting to the mystic cults, plainly aware of their value and, not the last of the things, of the worship responsibilities devolving on a deliberate attachment. The prudence characterizing the discourse on the ineffable nature of the divinity dwells rather on the meaning and requirement of Platonic mysteries, as they were translated and interpreted by Medioplatonism, in its semi-literal manner, current that Apuleius joined on a base of a certain familiarity from a stylistic and thematic point of view.
19. Chôra: Volume > 12
Daniel Coman The Journey of the Mind into God by Saint Bonaventure of Bagnoregio
20. Chôra: Volume > 12
Bulletin du Groupe de recherches en philosophie médiévale