By Christian Schäfer
This e-book proposes a analyzing of Dionysius the Areopagite's longest and most crucial treatise 'On the Divine Names' from a philosophical standpoint, instead of from a theological viewpoint which dominates the secondary literature. extra specifically, it proposes an interpretation of the difficult constitution of the treatise which takes its place to begin from prior interpretations of medieval and sleek students. the recent analyzing of Dionysius' major textual content achieves extra coherence than they did accurately end result of the philosophical perspective, that is intended to function a supplement, no longer an alternate, to theological and old interpretations. therefore the ebook will be learn as an creation to the philosophy of Dionyius because it indicates how the writer makes unique strikes in introducing the Christian suggestions of peace and construction as philosophical techniques in a Platonic framework.
About the Author
Christian Schäfer, Dr. phil. (1995) and habilitation (2000), collage of Regensburg, is Professor of Christian Philosophy on the college of Munich. He has released within the box of Presocratic and Platonic Philosophy together with Unde Malum (Würzburg 2002) and Xenophanes of Kolophon (Stuttgart/Leipzig 1996).
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Extra info for The Philosophy Of Dionysius The Areopagite
1, 262-265), which from another point of view is perhaps not so unexpected or inconspicuous. For by the end of chapter 3, after having ﬁnished the introductory chapters dedicated to the impossible understanding of the Divine, Aquinas quite naturally feels the need to envisage the further arrangement of DN, which, as Thomas must have correctly sensed, is less obvious to penetrate than the meaning of the ﬁrst three chapters and the caesura between the introduction and the main part of the treatise.
E. ”14 What perhaps might have escaped von Ivánka’s perspective, or at least did not ﬁt in with his primordial interest of analysing DN,15 is that his formally correctly perceived and established triadic sets each have a well-deﬁned philosophical subject which deserves attention. Whereas the ﬁrst one deals with the gradual ontological procession and the diffusion of the Good understood as the Creator’s theophany or self-revealing activity, the second one treats of the abiding of the procession as the constitutional act of a new entity, an entity depending on the procession but displaying a powerful reality of its own though never separated from its Origin.
Von Ivánka 1964, 238. 18 This is also one of the few points where I must reluctantly disagree with von Balthasar, who rejects the idea of an image of the Trinity in Creation and sees Dionysius as a sworn adversary of this conception (von Balthasar 1962, 118: “Damit ist strikt jede Theologie einer imago trinitatis im Geschöpf abgelehnt . . ”). Yet, Dionysius refers to some excellent creatures as being ™n qeiotera / m…mesei than others, etc. Therefore, he obviously presupposes a mimesis of God by creatures.