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Journal articles on the topic 'Hypostasis'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Pourtskhvanidze, Zakharia. "VP-Hypostasis in the Russian Green Man (ихтамнет)-Discourse". International Journal of Multilingual Education 25, № 2 (2024): 27–52. https://doi.org/10.22333/ijme.2024.9022.

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Abstract: This article analyzes the linguistic phenomenon of VP-hypostasis within the context of the Russian discourse surrounding ixtamnet (“they are not there”)—a phrase that emerged during the Ukraine conflict as a discursive tool to obscure the presence of Russian troops. VP-hypostases are syntactic constructions that morphologically resemble phrases but function discursively as self-contained units of meaning. The author demonstrates how ixtamnet serves as a discourse trigger, generating collective knowledge and legitimizing political narratives. Using corpus linguistic methods, particula

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ZHYRKOVA, Anna. "Hypostasis." Journal of Eastern Christian Studies 61, no. 1 (2009): 101–30. http://dx.doi.org/10.2143/jecs.61.1.2045831.

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Krausmüller, Dirk. "Enhypostaton: Being “in Another” or Being “with Another”?—How Chalcedonian Theologians of the Sixth Century defined the Ontological Status of Christ’s Human Nature." Vigiliae Christianae 71, no. 4 (2017): 433–48. http://dx.doi.org/10.1163/15700720-12341306.

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This article focuses on the term enhypostaton. It makes the case that this term was originally coined in order to express three modes of being: “by itself”, “with another” and “in another”. The first and third of these modes could not explain the status of the flesh as a nature, which does not have a hypostasis of its own, since they denoted full-blown hypostases and mere accidents. By contrast, the second mode was tailored to the specific case of the human being where soul and body as complete natures come together to form a single hypostasis, which had traditionally served as a paradigm for

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Levison, John R. "The Prophetic Spirit as an Angel According to Philo." Harvard Theological Review 88, no. 2 (1995): 189–207. http://dx.doi.org/10.1017/s0017816000030297.

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Nearly a century ago, Paul Volz, who is known primarily for his research on early Jewish eschatology, wrote a provocative analysis of the divine spirit in Jewish antiquity; one quarter of this study is devoted to “the spirit hypostasis” (Geisthypostase), that is, spirit (πνεῦμα) interpreted as an independent being rather than a natural element, such as wind, or the spiritual element of humankind, such as the soul.1 In the context of this intriguing discussion, Volz observed that “Philo unequivocally describes the spirit as an hypostasis,” for it mediates God's own power (Mittelwesen), accompli

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Wood, Jordan Daniel. "A Novel Use of the Body-Soul Comparison Emerges in Neochalcedonian Christology." Review of Ecumenical Studies Sibiu 11, no. 3 (2019): 363–90. http://dx.doi.org/10.2478/ress-2019-0027.

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Abstract Comparing the union of Christ’s two natures to the body-soul union in a human being was a typical way among patristic authors to conceive the Incarnation. I argue that a novel use of the comparison emerged among Neochalcedonian theologians, esp. Leontius of Byzantium and Maximus Confessor. Their novelty lay in the concurrent refinement of the nature-hypostasis distinction required by Chalcedon. That refinement – particularly the shift from conceiving natures as self-subsistent to subsistent only in hypostases – opened unprecedented ways to make the anthropological comparison. Now ther

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Pourtskhvanidze, Zakharia. "VP Hypostasis Translation Problems." INTERNATIONAL JOURNAL OF MULTILINGUAL EDUCATION VIII, no. 1 (2020): 21–32. http://dx.doi.org/10.22333/ijme.2020.15002.

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The translation of idiomatic expressions represents a particular challenge in the context of machine translation. The meaning of these expressions goes beyond their word meaning and corresponds to the meta-language knowledge about the culture and/or current discourse of the language community. A subgroup of the VP hipostasis represent idiomatic content which is used in a certain pattern of use and can only be interpreted in connection with a corresponding discourse. This article discusses an example from English, which was used in the European Parliament and translated into five languages. The

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Purwonugroho, Daniel Pesah, Didit Yuliantono Adi, and Louis Budi Prasetyo. "Relevansi Hypostasis Union dalam Memperkuat Monoteisme Kristen: Refleksi Teologis atas Karya Salib Kristus." Jurnal Lentera Nusantara 4, no. 1 (2024): 48–63. https://doi.org/10.59177/jln.v4i1.322.

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This paper is organized to explore the relevance of hypostasis union to strengthen Christian monotheism through theological reflection on the work of the cross of Christ. Hypostasis union is a doctrine that embodies the unity in divinity and mortality of Jesus Christ. Hypostasis union strengthens Christian monotheism where Christian monotheism is the belief in the one true God through Jesus Christ. The work of the cross of Jesus Christ is crucial in affirming Christian monotheism. The concept of hypostasis union has its foundation in the gospel where the monotheistic God is embodied in the per

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8

Barnes, Corey L. "Albert the Great and Thomas Aquinas on Person, Hypostasis, and Hypostatic Union." Thomist: A Speculative Quarterly Review 72, no. 1 (2008): 107–46. http://dx.doi.org/10.1353/tho.2008.0038.

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Widok, Norbert. "Stanowisko Grzegorza z Nazjanzu wobec formuły trynitarnej: mia ousia – treis hypostaseis." Vox Patrum 44 (March 30, 2003): 221–33. http://dx.doi.org/10.31743/vp.8076.

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Saeculo quarto diversae exp!icationes ad tres personas divinas pertinentes inter Christianos propagatae sunt. Qua ratione scriptores ecclesiastici impulsi sunt ad divinas personas pressius investigandas. Quorum Basitius Magnus formulam trinitariam statuit, i.e. mia ousia kai treis hypostaseis. Vox ousia Trinitatis essentiam significat, et vocabulum hypostasis ad personas divinas attinet indicatque differentiam inter eas. Hanc doctrinam trinitariam suscepit Gregorius Nazianzenus, qui in suis operibus solum quinquies Basilii formulam adhibuit. Saepius ad Trinitatis descriptionem vocibus physis e

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Song, Euree. "Plotinus' Concept of Hypostasis." philosophia medii aevi 25 (December 31, 2019): 5–41. http://dx.doi.org/10.52654/pma.25.1.

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Justice, David. "Delocutive sources of hypostasis." Acta Linguistica Hafniensia 19, no. 2 (1985): 56–63. http://dx.doi.org/10.1080/03740463.1985.10415445.

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Vanezis, Peter. "Assessing hypostasis by colorimetry." Forensic Science International 52, no. 1 (1991): 1–3. http://dx.doi.org/10.1016/0379-0738(91)90089-2.

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Setyobekti, Andreas Budi. "THE HYPOSTASIS OF JESUS AND HIS REFLECTIONS FOR CURRENT BELIEVERS." Manna Rafflesia 9, no. 2 (2023): 182–93. http://dx.doi.org/10.38091/man_raf.v9i2.252.

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The emergence of several cults that exist as evidence of the difficulty of understanding the concept of Christology as a whole. Therefore, theologians have tried to explain the concept of Christology using a tool, namely the concept of Hypostasis. The concept of the Hypostasis of Jesus is not easy, especially when describing the person of Jesus in terms of his existence as God and man. It is not too easy to understand the concept. Therefore, researchers are trying to find and see the background of concept building and its implementation for believers. From the background description, the follo

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Baranov, Vladimir. "The Theological Ontology of Leontius of Byzantium and the Circumscribability Argument in the Iconophile Polemics." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 462–81. http://dx.doi.org/10.25205/1995-4328-2022-16-2-462-481.

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The theological contribution of Leontius of Byzantium played a crucial role in adapting the notions of substance and hypostasis from their original Trinitarian to a Christological context. The Leontian concepts, such as enhypostasized substance, distinction between the principle of substance and mode of existence, as well as “relational” ontology of reversed unions and distinctions at the levels of substances and hypostases was adopted by Maximus the Confessor and John of Damascus in their polemical application of Neo-Chalcedonian Christology, as well as the by the Iconophiles of the Second Ic

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Petrović, Predrag. "HRIŠĆANSKI ASPEKTI POJMA IPOSTAS (LIČNOST) U BIBLIJSKIM SPISIMA." Nasledje Kragujevac XIX, no. 51 (2022): 185–96. http://dx.doi.org/10.46793/naskg2251.185p.

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The term hypostasis represents one of the key theological terms used by the holy fathers in an effort to define the meaning and significance of the person in theological disputes during the historical life of the Church. Although the term hypostasis which we find in the Orthodox Christian tradition is not found in the ancient Hebrew text as an exact term as we find one in the ancient Greek translation of the Old Testament, it does not mean that the meaning of this term is foreign to biblical thought. On the contrary, there are other terms by means of which we conclude that its meaning can stil

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Krausmuller, Dirk. "Does the Flesh Possess Hypostatic Idioms, and If So, Why is it Then Not a Separate Hypostasis?" Scrinium 15, no. 1 (2019): 193–210. http://dx.doi.org/10.1163/18177565-00151p13.

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Abstract This article focuses on a conceptual problem that arose from the application to Christology of the Cappadocian definition of hypostasis as substance with idioms. It discusses the solutions that were proposed by John of Caesarea, Leontius of Byzantium, John Philoponus, Leontius of Byzantium, Maximus the Confessor and John of Damascus.

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O’Byrne, Declan. "From Chalcedon back to the Gospels: on the Prosopon of the Hypostasis of Christ." Review of Ecumenical Studies Sibiu 11, no. 3 (2019): 391–408. http://dx.doi.org/10.2478/ress-2019-0028.

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Abstract The doctrine of Chalcedon is sometimes criticized for being “static” and “ahistorical”. This article discusses the stimulus that an interesting expression found in the writings of the 6th century author Leontius of Byzantium – “the prosopon of the hypostasis of Christ” – can give to re-narrativising Christology. However important it is to identify the hypostasis in Christ, and explore how this hypostasis can also be human, it is also important to draw attention back to the historical role that this hypostasis plays at the centre of the narrative of salvation found in the gospels. Chal

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Vasiliu, Anca. "Seul à seul: Plotin et la Trinité par l’Esprit selon Basile de Césarée et Grégoire de Nazianze." Chôra 21 (2023): 223–54. http://dx.doi.org/10.5840/chora2023/202421/2211.

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Through a brief comparison between two Cappadocian trinitarian texts (On the Holy Spirit by Basil of Ceasarea and the 31st Discourse of Gregory Nazianzen), parallel modalities are revealed as to the position of the Holy Spirit within the Trinity and the definition of its function ; an attempt is thus made to establish the identity of the third hypostasis. In spite of the difference in their arguments, the doctrinal stance of the two theologians, Basil of Ceasarea and Gregory Nazianzen, is the same, and their scriptural and philosophical sources are to a large extent identical. They share a com

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Zamora, Damián Bravo. "God, Hypostasis, and the Threat of Paradox: Exploring Kantian And Non-Kantian Reasons for Circumspection." Kant Yearbook 10, no. 1 (2018): 171–98. http://dx.doi.org/10.1515/kantyb-2018-0009.

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AbstractIn this paper, I present an interpretation of Kant’s view that reason’s hypostasis of the idea of a sum-total of reality is dogmatic and illegitimate. In the section on the ‘Transcendental Ideal’, the second section of the Ideal of Pure Reason chapter in the Critique of Pure Reason, Kant starts by describing reason’s procedure from the affirmation of the principle of thoroughgoing determination to the hypostasis in question. According to the interpretation I defend, the argument for hypostasis deployed in this section constitutes an improvement upon an argument defended by the pre-crit

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Romanelli, Maria Carolina, Maricla Marrone, Alessio Veneziani, et al. "Hypostasis and Time Since Death." American Journal of Forensic Medicine and Pathology 36, no. 2 (2015): 99–103. http://dx.doi.org/10.1097/paf.0000000000000145.

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Tocaci, Oana. "Bullying hypostasis in children literature." BULETIN ŞTIINŢIFIC SERIA A Fascicula Pedagogie-Psihologie-Metodică 23 (December 31, 2023): 223–30. https://doi.org/10.37193/bs-ppm.23.20.

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Bullying is a phenomenon that represents a threatening factor for the health and protection of children, through power imbalance, the intention to do physical, but also emotional harm, it is impossible to manage these actions, when you do not intervene in time, to be combated with success this phenomenon. In this paper, we will exemplify how this phenomenon is reflected in children's literature.

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Volpe, Enrico. "Riflessioni sul demiurgo in Plotino a partire dall’interpretazione del Timeo e dell’Epinomide." Peitho. Examina Antiqua 15, no. 1 (2024): 381–96. https://doi.org/10.14746/pea.2024.1.21.

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The problem of the interpretation of the Timaeus represents one of the greatest exegetical challenges for Plotinus. For Plotinus the Timaeus is a problematic dialogue due to its mythical-allegorical language and the fact that some doctrines in the work seem incompatible with his hypostatic vision. The Plotinian conception of the demiurge is critical of the concept of “artisanal causality.” Plotinus does not agree that the cosmos could have been generated according to a plan, i.e., according to dianoetic and contingent reasoning. At the same time, he identifies the demiurge with the Intellect,

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Lourié, Basil. "Theodore the Studite’s Christology Against Its Logical Background." Studia Humana 8, no. 1 (2019): 99–113. http://dx.doi.org/10.2478/sh-2019-0008.

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Abstract Theodore the Studite resolved the logical problem posed by the second Iconoclasm in an explicitly paraconsistent way, when he applied to Jesus the definition of the human hypostasis while stating that there is no human hypostasis in Jesus. Methodologically he was following, albeit without knowing, Eulogius of Alexandria. He, in turn, was apparently followed by Photius, but in a confused manner.

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Vasiliev, Aleksey. "Methods of academic theology (pro et contra of Bernard Lonergan)." Issues of Theology 3, no. 2 (2021): 254–66. http://dx.doi.org/10.21638/spbu28.2021.208.

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The article is devoted to the development of special aspects of the methodology of academic theology, determined by the internal methods of Orthodox dogmatic theology. The development of methods of theology is becoming an urgent problem of academic theology in the modern Russian educational space in connection with the approval of the Higher Attestation Commission of the new specialty 26.00.01 “Theology”. Taking into account the specifics of the subject of theology as a new academic discipline, problematic questions remain on the applicability of the research methods of the humanities and natu

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Cvetković, Danica, Vladimir Živković, Petar Milovanović, Ivan Zaletel, and Slobodan Nikolić. "The banding phenomenon: injury or hypostasis?" Forensic Science, Medicine and Pathology 17, no. 3 (2021): 534–39. http://dx.doi.org/10.1007/s12024-021-00377-x.

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Djakovac, Aleksandar. "Person and Nature, Hypostasis and Substance." Philotheos 16 (2016): 73–84. http://dx.doi.org/10.5840/philotheos2016166.

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Chernyavsky, Alexander L. "The unity of the divine and the human in Christ: The Chalcedonian definition and Paul Tillich’s Spirit Christology." Issues of Theology 3, no. 3 (2021): 400–416. http://dx.doi.org/10.21638/spbu28.2021.307.

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The Christological disputes of the 6th–7th centuries (the polemics of Leontius of Byzantium with the Nestorians and Eutychians, and Maximus the Confessor with the monoenergistes/monothelites) showed that the Chalcedonian definition gives rise to a number of problems that cannot be solved within the framework of traditional theology: the unclear ontological status of human nature without a human hypostasis; the inconsistency of the ontological models underlying trinitology and Christology; the need to resort to an artificial interpretation of the gospel testimonies about Christ. However, the Ch

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Krausmüller, Dirk. "Making Sense of the Formula of Chalcedon: the Cappadocians and Aristotle in Leontius of Byzantium’s Contra Nestorianos et Eutychianos." Vigiliae Christianae 65, no. 5 (2011): 484–513. http://dx.doi.org/10.1163/157007211x561653.

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Abstract Leontius of Byzantium’s treatise Contra Nestorianos et Eutychianos begins with a section in which the author demonstrates how the human nature in Christ can be real without being a second hypostasis. Leontius starts from the ontological model of the Cappadocians but modifies it radically when he complements the two sets of qualities that constitute ‘nature’ and ‘hypostasis’ with an unqualified substrate. Introduction of such a substrate, which the Cappadocians had rejected, ensured the reality of the human nature within the hypostasis of the Word because it served to anchor the set of

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Khamidov, Alexander A. "The problem of God’s hypostasis in Christianity: origins and destinies." Vestnik of Samara State Technical University. Series Philosophy 5, no. 3 (2023): 5–18. http://dx.doi.org/10.17673/vsgtu-phil.2023.3.1.

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Abstract. The article analyzes the problem of Gods hypostasis. It is noted that already in the Gospels God appears as one in three persons. The assumption is based that the existing anti-Trinitarian interpretations proceeded rather not from the Gospels, but from the interpretation of God in Judaism, in which he has no hypostasis. It is noted that within the framework of trinitarianism for a long time there were disputes about the ratio in the Holy Trinity of God the Father, God the Son and God the Holy Spirit, which ended in the division of churches. However, heresy-declared anti-Trinitarianis

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Kovács, Dániel Attila. "Plotinus on the Parthood and Agency of Individual Souls." Méthexis 36, no. 1 (2024): 32–53. http://dx.doi.org/10.1163/24680974-36010004.

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Abstract Plotinus criticizes the view that individual human souls are parts of the world-soul arguing that they would lack individual agency since their alleged actions would have to be attributed to the whole they are parts of (iii.1.4). He nevertheless holds that individual souls are parts of a larger whole, the so-called hypostasis soul, a soul that does not ensoul any body but encompasses and produces all individual souls including the world-soul (iv.3.4.14–21; iv.8.36–12; iv.9.5). In this paper, I ask whether Plotinus, in the face of his own arguments, can consistently attribute agency to

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Widok, Norbert. "Priorytetowe znaczenie formuły trynitarnej "mia physis – treis idiotetes" w nauczaniu Grzegorza z Nazjanzu." Vox Patrum 49 (June 15, 2006): 707–24. http://dx.doi.org/10.31743/vp.8246.

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Formula trinitaria mia physis – treis idiotetes, quam Basilius Magnus statuit, in hodiernam scientiam theologicam accepta est. Attamen Gregorius Nazianzenus libentius adhibuit formulam a se introductam in suam institutionem, i.e. pia mia physis – treis idiotetes. Hoc opusculum enodat Gregorium Nazianzenum elencatam formulam saepius ad Trinitatis descriptionem adhibuisse, quia ea in suis operibus octies usus est. Voces physis et hypostasis a saeculis univocas habebant significationes, dum saeculo quarto non dici potest de vocibus ouoia et hypostasis. Qua de causa Gregorius Nazianzenus has ad Tr

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Vernhes, Jean-Victor. "Logos et pneuma dans la théologie orientale." Modernités Russes 15, no. 1 (2015): 29–33. http://dx.doi.org/10.3406/modru.2015.1019.

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Using a linguistic approach, the essay considers some key terms of the doctrine of the Trinity and the Creed epitomizing Christian dogma. The second hypostasis of the Trinity entails an analysis of Logos as a unit of Greek language and thought that has evolved into a concept in the Holy Scriptures and of the works of Oriental theologians — Philo of Alexandria for one. The Third hypostasis, the Holy Spirit, allows the author to analyze the Greek term of pneuma, its theological evolution and its connection to the Hebrew ruach.

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Yadin, Azzan. "Kvl as Hypostasis in the Hebrew Bible." Journal of Biblical Literature 122, no. 4 (2003): 601. http://dx.doi.org/10.2307/3268068.

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feldman, karen s. "Heidegger and the hypostasis of the performative." Angelaki 9, no. 3 (2004): 157–67. http://dx.doi.org/10.1080/0969725042000307691.

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Reznichenko, Anna I. "“ALL THAT IS TEMPORARY IS AN ALLOY OF NOTHING AND ETERNITY”: ONCE AGAIN ABOUT THE TRINITARIAN ONTOLOGY OF PROF. ARCHP. SERGIUS BULGAKOV (TO THE 150TH ANNIVERSARY OF HIS BIRTH)." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 4 (2021): 12–28. http://dx.doi.org/10.28995/2073-6401-2021-4-12-28.

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The article will focus on the version of the Trinitarian Ontology by Professor Archpriest Sergius Nikolaevich Bulgakov, as propounded in the previously unpublished sections of the “Chapters on the Trinity”. The text is a draft manuscript with many revisions, and it dates from 1925. This dating al- lows us to correlate the original edition of the text of the “Chapters...” with the article “Hypostasis and Hypostaticity”. In the “Chapters” there is an extension and continuation of the concept that was set out in the “Hypostasis...” The “missed Chapters” contain Bulgakov’s Trinitarian and Sophiolo

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Davis, John Jefferson. "Chalcedon Contemporized." Philosophia Christi 22, no. 2 (2020): 273–88. http://dx.doi.org/10.5840/pc202022224.

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This article argues that within the framework of historic Chalcedonian Christology, Jesus should be recognized not only as a fully divine Person, as the incarnation of the Logos, but also as a fully human person, and that this recognition of the full human personhood of Jesus does not constitute a new form of Nestorianism. It is further argued that the concept of the human hypostasis of Jesus nested within the divine hypostasis of the Logos provides a plausible explanation of how Jesus’s human lack of knowledge of the time of the second coming can be consistent with the omniscience of the divi

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Malnov, Priest Pavel. "Death and the idea of individualization in Athenagoras of Athens as a refutation of the modern understanding of death as the death of personality." Issues of Theology 5, no. 2 (2023): 221–32. http://dx.doi.org/10.21638/spbu28.2023.203.

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The article is about the critical analysis of the modern understanding of the “death of personality”. The point of view of the early Christian teacher of the Eastern Church Athenagoras of Athens is taken as the basis of this consideration. His heritage “On the Resurrection of the Dead” tells us that man is an immortal being. The author introduces a certain terminology to describe the process of immortality to human nature. According to Athenagoras, death is an ordinary process, like a comparison with sleep. Death is not the final stage of human life, rather it is a phase of change from corrupt

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Gorman, Michael. "Christ as Composite according to Aquinas." Traditio 55 (2000): 143–57. http://dx.doi.org/10.1017/s0362152900000064.

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As part of giving an account of the incarnation, Thomas Aquinas states that Christ is a composite person:The person or hypostasis of Christ can be considered in two ways. One way is as something that exists in itself; in this way it is completely simple, as is the nature of the Word. The other way is as a person or hypostasis to which it is proper to subsist in some nature; in this way, the person of Christ subsists in two natures. Thus, although there is only one subsisting thing in this case, there are nonetheless two principles of subsistence. Thus he can be called a composite person, insof

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Yakubovich, Ilya. "The Free‐Standing Genitive and Hypostasis in Hittite." Journal of Near Eastern Studies 65, no. 1 (2006): 39–50. http://dx.doi.org/10.1086/504903.

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Sheffler, DT. "Hildebrand, Hypostasis, and the Irreducibility of Personal Existence." Quaestiones Disputatae 10, no. 1 (2019): 34–51. http://dx.doi.org/10.5840/qd201910115.

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Darenskiy, Vitaliy Yu. "Philosophy and Historiosophy of the Holy Saint Father John of Kronstadt." Almanac “Essays on Conservatism” 102 (March 1, 2020): 104–16. http://dx.doi.org/10.24030/24092517-2020-0-1-104-116.

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The article reconstructs the integral philosophical doctrine in the heritage of Saint John of Kronstadt, which includes the doctrine of being, knowledge, man, nature and history (i.e. ontology, epistemology, anthropology, natural philosophy and historiosophy). It is shown that this doctrine is based on the hermeneutics of biblical texts and patristic tradition, and the method of this philosophy is spiritual reflection based on the acquisition of the Holy spirit and the transformation of the mind. The ontology in this philosophy is revealed through the Revelation of the creation of the world, a

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Vivier-Mureşan, Anne-Sophie. "The eternal manifestation of the Spirit through the Son: a hypostatic or energetic reality? Inquiry in the works of Gregory of Cyprus and Gregory Palamas." Byzantinische Zeitschrift 113, no. 3 (2020): 1041–68. http://dx.doi.org/10.1515/bz-2020-0044.

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AbstractThe theological formulation of the “eternal manifestation of the Spirit through the Son”, developed by the patriarch of Constantinople Gregory of Cyprus in the 13th century, has been the subject of numerous studies in the 20th century and played an important role in the renewal of Trinitarian Orthodox theology. The interpretations are however diverging. Most theologians see in this formulation the manifestation of the uncreated energy, which would have been formalized later by Gregory Palamas. Others understand it as a hypostatic reality concerning the third Person of the Trinity. This

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Shchukin, Timur, and Oleg Nogovitsin. "Difficulties in Particular: Theological and Historical Context of the Anonymous Treatise “On the Common Nature and the Trinity”." Scrinium 15, no. 1 (2019): 218–38. http://dx.doi.org/10.1163/18177565-00151p15.

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Abstract The anti-Monophysitic anonymous treatise On the common nature and the Trinity was written in the 550-560s for the educational purposes in philosophy and theology. Therefore, its content was perceived in those days as something certainly traditional. It reflects theological discussions of its time, thus making feel the degree of complication of the current theological situation and the extent of mutual comprehension between the rival parties. The anonymous author normally keeps himself within the conceptual language of the late Neoplatonism, especially the school of Ammonius of Alexand

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Kim, Sang Hun, Seong Mi Kim, and Hyun Wook Kang. "A case of Positional asphyxia - The importance of Livor Mortis -." Journal of Medicine and Life Science 13, no. 2 (2016): 78–80. http://dx.doi.org/10.22730/jmls.2016.13.2.78.

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Positional(postural) asphyxia has been defined as asphyxia caused by unusual position of the body, leading to the inability toexpand the chest wall, which interferes with pulmonary ventilation, hence leading to respiratory failure. The diagnosis is usuallybased on circumstantial evidence in conjunction with excluding other significant underlying causes of death. In absence of thescene information, the diagnostic difficulties are evident because in the majority of such cases, the autopsy gives only negativeresults or reveals only slight signs of generic, nonspecific asphyxiation that are compat

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Awksentiuk, Piotr. "Specyfika rozumienia podstawowych terminów teologiczno-filozoficznych w nauczaniu Sewera z Antiochii." Elpis 26 (2024): 99–107. http://dx.doi.org/10.15290/elpis.2024.26.09.

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This article focuses on the specific understanding of basic theological and philosophical terms of Severus of Antioch’s teaching. The author analyses such concepts as: "essence" (οὐσία), "hypostasis" (ὑπόστασις), "person" (πρόσωπον), "nature" (φύσις) and "energy" (ἐνέργεια). The research on the above terms is a necessary introduction to further study of christology of the most outstanding of the representatives of "moderate monophysism". As a result of the conducted research, the differences in the Severus of Antioch and the Diphysites’ understanding of the above-mentioned concepts were reveal

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FRUMKIN, K. G. "Soviet science fiction as a hypostasis of communist utopia." Historical Expertise 2, no. 23 (2020): 239–56. http://dx.doi.org/10.31754/2409-6105-2020-2-239-256.

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Shiotani, Seiji, Mototsugu Kohno, Noriyoshi Ohashi, Kentaroh Yamazaki, and Yuji Itai. "Postmortem Intravascular High-density Fluid Level (Hypostasis): CT Findings." Journal of Computer Assisted Tomography 26, no. 6 (2002): 892–93. http://dx.doi.org/10.1097/00004728-200211000-00006.

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Cartelier, J. "The hypostasis of money: an economic point of view." Cambridge Journal of Economics 31, no. 2 (2006): 217–33. http://dx.doi.org/10.1093/cje/bel022.

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Hunt, Marcus William. "The Hypostasis of the Archons: Platonic Forms as Angels." Religions 14, no. 1 (2023): 114. http://dx.doi.org/10.3390/rel14010114.

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The thesis of this paper is that Platonic Forms are angels. I make this identification by claiming that Platonic Forms have the characteristics of angels, in particular, that Platonic Forms are alive. I offer four arguments for this claim. First, it seems that engaging in self-directed action is a sufficient condition for being alive. The Forms are, as teleological activities, self-directed actions. Second, bodies receive their being from their Forms, and some bodies are essentially alive. Third, in the Good, all the types of goodness, including life, are identical. The Forms are appearances o

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Prychepii, Yevhen. "The Rhombus and the Slanting Cross in Archaic Symbolics and Folk Geometric Ornaments." Culturology Ideas, no. 17 (1'2020) (2020): 116–29. http://dx.doi.org/10.37627/2311-9489-17-2020-1.116-129.

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In the article, the author sets the goal of analyzing the semantics of the symbols of the rhombus and the slanting cross in archaic symbolics and folk ornaments based on the proto-myth concept he proposed. The structural method is applied to analyse these symbols. The study found that these symbols reflect different aspects of the archaic Goddess. The rhombus expresses the connection of the Goddesses hypostases with the certain spheres of Space, and a slanting cross shows connection with her four hypostasis (goddesses of head, two breasts and vulva) hidden in the symbols located in sectors of

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