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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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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.

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