By Sergei Mariev, Wiebke-Marie Stock
Compared to the wave of study devoted to the aesthetics of the Latin heart a while, Byzantine aesthetics needs to be thought of a comparatively new and nonetheless principally unexplored topic. The contributions assembled within the current quantity rfile the growing to be examine curiosity during this box and current a wide selection of matters and methodologies that might be of curiosity to scholars and students of the philosophy, artwork, and literature of past due Antiquity and the Byzantine interval.
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Additional resources for Aesthetics and Theurgy in Byzantium
Vom Verstehen mittelalterlicher Kunst. -13. Jahrhunderts. Ed. by A. S and G. B. Stuttgart, 1993, 13–52; A. S. Art as Liturgy. Abbot Suger of Saint-Denis and the Question of Medieval Aesthetics. In: Roma, magistra mundi. Itineraria culturae medievalis. Mélanges offerts au Père L. E. Boyle à l’occasion de son 75e anniversaire. Ed. by J. H. Louvain-la-Neuve, 1998, 855–875) has doubts; P. K. Panofsky, Suger and St Denis. Journal of the Warburg and Courtauld Institutes 50 (1987), 1–17 too.
Paris, 1993, I, 314–315 and II, 591–605 and S. E. P. Handbook of classical rhetoric in the Hellenistic period (330 BC – AD 400). Leiden, 1997. 5 C does offer a somewhat longer analysis of this text,6 but he limits himself to a critical consideration of the question of the universals in this treatise, while his treatment of the question of matter consists only of a brief summary of the arguments from Chumnos’ text. C continually makes references to Plato and Aristotle, but fails to consider the philosophical tradition of Late Antiquity7 and the Middle Byzantine Period,8 which witnessed an ulterior debate and a further elaboration of the problems that had initially been formulated by Plato and Aristotle.
II 4, 11, 25–26 A, see n. 18, II, 133). Matter has a certain predisposition towards magnitude and consequently towards extension (διάστημα) and mass (ὄγκος); however, taken in its original and authentic simplicity, it does not have magnitude. Nevertheless, matter is necessary as a receptacle of rational principles, because without it the bodies would not be able to exist as such: “they would only be rational principles [. . ] and would not be bodies” (Plot. Enn. II, 4, 12, 4–5 A, see n.