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Journal articles on the topic 'Henologia'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Blanc, Mafalda de Faria. "Henologia e Constituição Espiritual do Princípio." Philosophica: International Journal for the History of Philosophy 10, no. 19 (2002): 311–42. http://dx.doi.org/10.5840/philosophica20021019/2019.

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Dans un premier temps, l’Hénologie, entendue au sens néo-platonicien d’une interprétation méontologique du fondement de l’étant, est présentée dans son développement historique comme une possibilité qui toujours se présente à la réflexion philosophique sur le Principe en alternative à l’Onto-théo-logie. Dans un deuxième moment, l’Hénologie est entendue comme une pensée de la génèse et de la justification de l’existence, où l’homme, compris comme liberté et action - dans la tradition spéculative de l’Idéalisme Allemand - est pris dans son rôle central comme le médiateur universel de l’esprit, le rédempteur même de l ’Absolu dans sa volonté d’existence.

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2

Limone, Vito. "Il Dio Uno. Dalla henologia alla teologia trinitaria." Augustinianum 53, no. 1 (2013): 33–56. http://dx.doi.org/10.5840/agstm20135312.

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3

Macedo, Cecilia Cintra Cavaleiro de. "Ibn Gabirol e a origem do mundo: apontamentos sobre a questão da unidade." Trans/Form/Ação 35, spe (2012): 43–66. http://dx.doi.org/10.1590/s0101-31732012000400005.

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Ibn Gabirol apresenta, em sua obra Fons Vitae, um modelo metafísico baseado no hilemorfismo universal, ou seja, na presença de matéria e de forma em todos os seres, tanto corpóreos quanto espirituais. Embora considerado um autor neoplatônico, Ibn Gabirol não explicita propriamente uma henologia, mas parte das realidades sensíveis e corpóreas em direção às mais sutis. Este artigo pretende inverter essa apresentação do autor, buscando redesenhar sua metafísica a partir da Essência Primeira até o fim da criação. Para tanto, o ponto específico analisado, ainda que de modo incipiente, é a questão da unidade e seu qualificativo uno/una, tanto na atribuição que ele faz em seu modelo ontológico, quanto nos seus aspectos lógicos.

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4

Cunha Bezerra, Cícero. "AGOSTINHO DE HIPONA." Basilíade - Revista de Filosofia 3, no. 5 (January 7, 2021): 85–104. http://dx.doi.org/10.35357/2596-092x.v3n5p85-104/2021.

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É ponto pacífico, quando buscamos compreender as bases da filosofia de Agostinho de Hipona, sua dívida para com o neoplatonismo. Decisivo para sua compreensão da relação entre unidade e multiplicidade, bem como para o problema do mal em sua conexão com a existência de um primeiro Princípio (o Bem), o neoplatonismo perfaz grande parte das obras centrais do hiponense tais como Confessionum libri tredecim, De ordine e De uera religione. O objetivo deste trabalho consiste, assim, em expor alguns elementos que filiam, embora mantendo o que há de específico, o pensamento agostiniano à henologia neoplatônica, em particular, de Plotino, tomando como ponto central a noção de liberdade absoluta que define o Uno plotiniano em seu processo de desdobramento (próodos) em níveis hipostáticos como princípio fundante de todo real (múltiplo) sem, no entanto, reduzir-se a nenhuma realidade específica. Parto da convicção de que este aspecto é imprescindível para a compreensão da metafísica agostiniana.

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5

Haas, Alois M. "Mystische Henologie als Denkform." Philotheos 2 (2002): 116–27. http://dx.doi.org/10.5840/philotheos200229.

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6

Halfwassen, Jens. "Henologie bei Platon und Plotin." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 8 (December 31, 2003): 21–41. http://dx.doi.org/10.1075/bpjam.8.03hal.

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Aristotle construed metaphysics primarily in terms of ontology, whereas Plato had developed a different approach to the philosophy of principles. The main task of the metaphysical theory of principles is the quest for the absolute. For Plato, however, the absolute is the one; and this idea – most influentially advocated by Plotinus – is the foundation of a tradition that construes metaphysics mainly in terms of henology. The central aspects of this doctrine are the idea of the transcendence of the absolute one, the perspective of negative theology, and – in Plotinus – a genuinely philosophical kind of mysticism.

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7

Frost, Tore. "Orfismens idétradisjon som klangbunnfor den platonistiske henologi." Kirke og Kultur 108, no. 02-03 (May 12, 2003): 135–47. http://dx.doi.org/10.18261/issn1504-3002-2003-02-03-04.

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8

Ferreira Filho, Pedro Calixto, and Antonio Henrique Campolina Martins. "HENOLOGIE ET LANGAGE APOPHANTIQUE DANS LA PENSÉE DE PLOTIN." Revista Ética e Filosofia Política 2, no. 21 (January 10, 2019): 8–24. http://dx.doi.org/10.34019/2448-2137.2018.17858.

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RESUME: Grâce à la rupture qu'il introduit avec le primat de la thèse aristotélicienne de l'être, le néoplatonisme constitue un terrain privilégié pour une enquête sur la problématique de la négation. En effet, personne n'ignore que l'avènement du néoplatonisme inaugure en Occident un mouvement intellectuel qui aboutit à une profonde rupture avec la philosophie première d'Aristote. Or cette rupture s'accompagne d'un bouleversement tout aussi important concernant le fondement de la négation et son rapport avec l'affirmation. Ce moment crucial de la pensée, où a eu lieu une première métamorphose du concept d'apophasis, est essentiel aussi bien pour l'appréhension que pour la saisie de l'originalité du concept de négation dans le néoplatonisme. Mots-clef : Plotin, Aristote, Un, néoplatonisme, langage, discours apophantique, kataphase, apophase.

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9

Alfsvåg, Knut. "Martin Luther som henolog." Kirke og Kultur 108, no. 02-03 (May 12, 2003): 163–75. http://dx.doi.org/10.18261/issn1504-3002-2003-02-03-06.

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10

Bogomolov, A. V. "PARMENIDES’ THEORY OF NON-BEING AS A HISTORIC-PHILOSOPHICAL CORE OF PLOTINUS’ HENOLOGY." Vestnik of Minin University 6, no. 4 (December 12, 2018): 13. http://dx.doi.org/10.26795/2307-1281-2018-6-4-13.

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Introduction:immediacy of the problem of non-being for philosophy is givenness. Parmenides’ ontology is the origin of the problem of non-being in Western-European tradition. It was Parmenides who enunciated the first conceptual idea of non-being in the history of Western-European tradition. This intention became the basis for onto-epistemological searching of philosophers of the following epochs. This paper goes to the understudied problem of reception of Parmenides’ theory of non-being in Plotinus’ henology.Materials and Methods:the problem approach is defining. Its employment is quite specific when it is referred to searching of the problem of non-being within the history of philosophy. This paper insists on the importance of a distinction of the concepts “category of non-being” and “problem of non-being” and uses the category such as “theory of non-being”. Parmenides’ theory of not-being is taken to mean as the presence of both the problem of non-being and its solution.Research findings:the key point of Eleatic theory of non-being is the dialectic of being and non-being where the following pattern is uncovered. All the characteristics of being are ontologically possible as non-being is rejected. This principle is present in Plotinus’ henology too. The authentic nature of the All is transcendental. Transcendence of the All stipulates Its apophatic in the immanence.Discussions and conclusions:the origin of Plotinus’ henology is the Platonic philosophy. The same goes for the apophatic theology of the All. However, Platonism is not the only source of Plotinus’ theory of the All. The author shows that Parmenides’ theory of non-being is one of the cores of this intention. The apophatic of non-being and the apophatic theology of the All stipulate existence itself in Parmenides’ ontology and transcendence of the All in Plotinus’ henology. This is the principle which makes it possible to state reception of Parmenides’ theory of non-being in Plotinus’ henology.

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11

Pasqua, Hervé. "Unitrinity and Triunity according to Cusan Henology." Roczniki Filozoficzne 63, no. 2 (2015): 105–23. http://dx.doi.org/10.18290/rf.2015.63.2-8.

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12

조규홍. "Metaphysic of Plotinus −an approach to the Henology−." Sogang Journal of Philosophy 34, no. ll (August 2013): 9–39. http://dx.doi.org/10.17325/sgjp.2013.34..9.

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13

Jugrin, Daniel. "The One Beyond Silence: The Apophatic Henology of Proclus." Studia Universitatis Babeș-Bolyai Philosophia 64, no. 1 (April 1, 2019): 63–87. http://dx.doi.org/10.24193/subbphil.2019.1.04.

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14

Gerson, Lloyd. "From Plato's Good to Platonic God." International Journal of the Platonic Tradition 2, no. 2 (2008): 93–112. http://dx.doi.org/10.1163/187254708x335746.

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AbstractOne of the major puzzling themes in the history of Platonism is how theology is integrated with philosophy. In particular, one may well wonder how Plato's superordinate first principle of all, Idea of the Good, comes to be understood by his disciples as a mind or in some way possessing personal attributes. In what sense is the Good supposed to be God? In this paper I explore some Platonic accounts of the first principle of all in order to understand where the integration of the personal into the metaphysical is organic and where it is not. I conclude that the “ontological” and the “henological” construals of the first principle of all differ in their openness to “intellectualizing” that principle.

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15

Wyller, Egil A. "In Solomon's Porch: A henological analysis of the architectonic of the Fourth Gospel." Studia Theologica - Nordic Journal of Theology 42, no. 1 (January 1988): 151–67. http://dx.doi.org/10.1080/00393388808600059.

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16

Fedchuk, Dmitrii Arkad'evich. "“ONE” CONCEPT IN PLOTINUS’S HENOLOGY AND TRANSFORMATION OF “HENOSIS” MEANING IN SCHOLASTICISM." Manuscript, no. 12 (December 2019): 184–87. http://dx.doi.org/10.30853/manuscript.2019.12.35.

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17

Petridou, Lydia, and Christos Terezis. "Aeon as an Expression of Metaphysics of Transcendence and Metaphysics of Immanence in John Damascene." Vox Patrum 73 (March 15, 2020): 123–48. http://dx.doi.org/10.31743/vp.4499.

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In this study the concept of ‘aeon’ in John Damascene is discussed. More specifically, relying on his treatise under the title An exact Exposition of the Orthodox Faith, the relation between aeon and the created world, as well as the resulted from it combination of Cosmology with Eschatology, are first of all investigated. Subsequently, the relation between aeon and the Holy Trinity, taking into account all the ways in which it is manifested, as well as the combination of Henology with Eschatology, are approached. Throughout the entire reasoning, it arises that the Christian thinker utilizes the Words, that is, the divinely inspired texts, as an objective proof for the Christian validity of his arguments. The most important conclusion drawn is that the term “aeon” has many meanings and each one of them is formulated according to the metaphysical or natural ontological plane to which they refer.

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18

Bogomolov, A. V. "FORMATION OF PRE-SOCRATIC IDEAS ABOUT NON-BEING AS AN ONTOLOGICAL AND EPISTEMOLOGICAL BASIS OF PLOTINUSʼ HENOLOGY." Научное мнение, no. 12 (2018): 26–31. http://dx.doi.org/10.25807/pbh.22224378.2018.12.26.31.

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19

Ferber, Rafael. "„Was jede Seele sucht und worumwillen sie alles tut“." Elenchos 34, no. 1 (March 1, 2013): 5–32. http://dx.doi.org/10.1515/elen-2013-340102.

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Abstract The article first (i) gives an exegesis of the famous passage in the Republic, 505d11-506a2. Attention is drawn to the fact that the principle that every soul does everything for the Good (panta prattei) can be translated in two ways: Every soul does everything for the sake of the Good, or goes to all lengths for the sake of the Good. Depending on the different translations, we have a different picture of the platonic Socrates in the Republic, an intellectualistic Socrates for whom pure irrational desires do not exist, or a Socrates who also accepts irrational desires. The article favours the first picture. Then it (ii) attempts to show that we can elucidate two dark points in the Socratic thesis that the Good is what every soul pursues and for which every soul does everything, with the help of Aquinas. Finally, the article (iii) outlines three substantive answers to the question ``What is the Good?'' - the henological, the perfectionist and the structuralist - and shows that these three answers lead into a trilemma. Instead of advancing a new answer, the article suggests an uncontroversial formal starting point for an answer to this question.

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20

Gertz, Sebastian. "Cürsgen, D. 2007. Henologie und Ontologie. Die metaphysische Prinzipienlehre des späten Neuplatonismus. Würzburg: Königshausen & Neumann. Pp. 496. EUR 58. ISBN 978-3-8260-3616-3." International Journal of the Platonic Tradition 3, no. 2 (March 17, 2009): 194–96. http://dx.doi.org/10.1163/187250809x12474505283586.

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21

Kowalski, Aleksy. "Zagadnienie personalizmu w "Protreptyku" Klemensa Aleksandryjskiego." Vox Patrum 64 (December 15, 2015): 299–315. http://dx.doi.org/10.31743/vp.3717.

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The article presents the outline of the pagan and Christian ancient anthropology that is interested in its relations to the cosmology. The antique philosophers describe a man as the microcosmos which belongs to the macrocosmos. According to Aristotle’s metaphysics and the henological metaphysics, the human being occupies the lower place in the hierarchy of the universe. The Christian thinkers, based on the Bible and the Tradition, show the human being as God’s creature made according to the image and similitude of his Creator. The Church Fathers know the Jewish and gnostic anthropologies and they make a polemic on their doctrinal issues. Investigating the patristic anthropology is possible to apply the prosopography exegesis that underlines the interpersonal dialogue. That method indicates three levels of mutual relationships: the analogical and iconic one, the dyadic and dialogical level and the triadic one. The Church Fathers creating the metaphysics of person change their research from the cosmology to the theology and the anthropology. Justin investigates the personalist logos-anthropology. Irenaeus of Lyon and Tertullian of Carthage show the personalist soma-anthropology. Clement of Alexandria elaborates the very interesting concept of the personalist eikon-anthropology that describes the human person as the divine Logos’ image, the living statue, in which dwells the divine Logos and the beautiful instrument fulfilled by God with the spirit. Origen of Alexandria, the Cappadocian Fathers and other Christian thinkers who examine that issue, will use Clément’s personalist eikon-anthropology in their future investigations. That concept helps to define the solemn Christological doctrine of Council of Chalcedon.

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22

Ramelli, Ilaria L. E. "The Father in the Son, the Son in the Father in the Gospel of John: Sources and Reception of Dynamic Unity in Middle and Neoplatonism, ‘Pagan’ and Christian." Journal of the Bible and its Reception 7, no. 1 (April 28, 2020): 31–66. http://dx.doi.org/10.1515/jbr-2019-0012.

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AbstractThis article will investigate the context – in terms of both sources (by means of influence, transformation, or contrast) and ancient reception – of the concept of the ‘dynamic unity’ of the Father in the Son and the Son in the Father (expressed in John 10:38, 14:10, and 17:21) in both ‘pagan’ and Christian Middle-Platonic and Neoplatonic thinkers. The Christians include Clement of Alexandria, Origen, and Gregory of Nyssa, as well as Evagrius Ponticus and John Scottus Eriugena. The article will outline, in so-called ‘Middle Platonism,’ the hierarchical theology of a first and second God (and sometimes a third), and in Neoplatonism Plotinus’ three hypostases arranged in hierarchical order, which will be contrasted with Origen’s and the Cappadocians’ three divine hypostases that are equal – like those of Augustine. Thus, for Origen not only is the Son in the Father, as in a ‘pagan’ Middle and Neoplatonic scheme, but also the Father is in the Son, in a perfect reciprocity of dynamic unity. Origen subscribes to this reciprocity because, as I argue, he is no real ‘subordinationist’, but the precursor of the Nicene and Constantinopolitan line (the Cappadocians, especially Nyssen, developed and emphasized the notion of equality, bringing the three Hypostases of the Trinity to the level of Plotinus’ One, but the premises were all in Origen’s theology and his concept of the coeternity of the three Hypostases and their common divinity: Nyssen, like Athanasius, even uses Origen’s arguments in his own anti-Arian polemic, as we shall see). Origen interpreted Philo’s theology, also close to so-called Middle Platonism, in a non-subordinationistic sense, attributing to the Hypostasis of Logos/Sophia the various dynameis, such as Logos and Sophia, that Philo used most probably in a non-hypostatic sense.I shall also demonstrate how Gregory of Nyssa, significantly following Origen, in his work Against Eunomius used John 14:10a to refute the philosophical argument of Eunomius, who had a profoundly subordinationistic view of Christ with respect to the Father. Gregory’s solution is that neither the Father nor the Son are in an absolute sense, but both are in a reciprocal relation or σχέσις, what I shall present as Gregory’s own version of the ‘dynamic unity’ (in turn grounded in Origen). I shall also concentrate on the use that Gregory makes of John 17:21-23 to argue that the unity of the Father and the Son, and of all believers – and eventually all humans – in them, is substantiated by the Holy Spirit, who is seen as a bond of unity.I shall study how the notion of the Father in the Son and the Son in the Father relates to the parallel statements in John 14:10, that Christ is in the disciples (and all believers) and these are in Christ – what I will call an ‘expansive’ notion of dynamic unity – and John 17:21, that just as the Father is in the Son and the Son in the Father, so the disciples and all believers too should become ‘one’ in the Father and the Son. Here, as I shall argue, Middle and Neoplatonic henology (or doctrine of the One) comes to the fore as a possible background and interpretive lens at the same time. I shall show how Origen joined it to the unifying force of charity-love (agape), in turn a central theme in John, and how Evagrius, performing his exegesis of these verses, interpreted henosis or unification. A coda will explore the corollary of the Divinity ‘all in all’, which is not only a central tenet of Origen’s theology, but also of that of Proclus. It will be pointed out how this concept relates to the issue of the dynamic unity within the divine.

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