By Sergei Mariev, Wiebke-Marie Stock
Compared to the wave of analysis devoted to the aesthetics of the Latin center a long time, Byzantine aesthetics has to be thought of a comparatively new and nonetheless mostly unexplored topic. The contributions assembled within the current quantity rfile the transforming into learn curiosity during this box and current a wide selection of concerns and methodologies that would be of curiosity to scholars and students of the philosophy, paintings, and literature of overdue Antiquity and the Byzantine interval.
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Additional resources for Aesthetics and Theurgy in Byzantium
Leiden, 1997, 121f. Monica Marchetto So perhaps two notions of body should be postulated, the first existing in terms of form and formative principle, and made definite by the three dimensions (τρισὶν [. . ] διαστάσεσι), the second in terms of a slackening, a spreading (ἔκτασις) and a lack of definiteness from [sic]22 the incorporeal, indivisible, intelligible reality (ἀοριστίαν τῆς ἀσωμάτου καὶ ἀμερίστου καὶ νοητῆς φύσεως). The second is not given a definite form by the three dimensions, but is everywhere slackened, and spilt, and flows from all sides away from being into non-being.
R. Sprache und Dialektik in der Aristotelischen Philosophie. Amsterdam, 2000, 50ff. Cf. MaC, 43, 1–2. Cf. MaC, 43, 6. P, Enn. II 4, 1, 7–8 (A. H. A, ed. Plotinus: Enneads. London, 1966–1988, II, 107). P, Enn. II 4, 1, 13–14 (A, see n. 18, II, 107). In a different passage Plotinos raises a polemical question: “Then how is matter a principle if it is a body? For it is not possible for a body not to be many; and every body is composed of matter and quality. But if this one is body in a different way, they are calling matter body equivocally.
II 4, 1, 13–14 (A, see n. 18, II, 107). In a different passage Plotinos raises a polemical question: “Then how is matter a principle if it is a body? For it is not possible for a body not to be many; and every body is composed of matter and quality. But if this one is body in a different way, they are calling matter body equivocally. ” (Plot. Enn. VI 1, 26, 17–22, A, see n. 18, VI, 93–95) For Plotinos, matter cannot be identified with a body, because a body is constituted as such by the unity of matter and quality.