By Sergei Mariev, Wiebke-Marie Stock
Compared to the wave of study devoted to the aesthetics of the Latin heart a long time, Byzantine aesthetics needs to be thought of a comparatively new and nonetheless mostly unexplored topic. The contributions assembled within the current quantity record the growing to be study curiosity during this box and current a large choice of matters and methodologies that may be of curiosity to scholars and students of the philosophy, paintings, and literature of past due Antiquity and the Byzantine interval.
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Additional info for Aesthetics and Theurgy in Byzantium
L. Plato’s description of division. In: Studies in Plato’s metaphysics. Ed. by R. E. A. 1965, 219–230. Aristotle criticizes the application of this method for the purpose of defining a genus or the lowest species (A, An. pr. ; An. , II 5, 91 b 12–27), but in De Caelo I 2, as in other places, he does employ it to divide and understand a genus (locomotion). On Aristotelian criticism of the Platonic dihairesis, cf. R. R. Sprache und Dialektik in der Aristotelischen Philosophie. Amsterdam, 2000, 50ff.
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. A well balanced philosophical account: W. B. Negati Affirmatio: Welt als Metapher. Zur Grundlegung einer mittelalterlichen Ästhetik. In: Eriugena. Grundzüge seines Denkens. Frankfurt am Main, 1976, 115–158. 1 Even though this paper will not concentrate exclusively on issues related to aesthetics in the proper sense of the word, it will focus on the subject of beauty in relation to and in close connection with a range of cosmological and metaphysical issues.
By Y. D A. Paris, 1997, 329–339, 329. P, Enn. I 6  2, 9f. (ed. H and S; ed. and tr. A). P, Enn. I 6  8, 6–8 (ed. H and S; ed. and tr. A). Cf. EH 73, 19–21 (397B). Cf. EH 64, 4–6 (372B). Cf. P, Symp. 202a–212c (E, see n. 40). Cf. DN 151, 5–10 (701CD): Τὸ δὲ ὑπερούσιον καλὸν κάλλος μὲν λέγεται [. . ] καὶ ὡς πάντα πρὸς ἑαυτὸ καλοῦν, ὅθεν καὶ κάλλος λέγεται. Cf. W. B. Dionysios Areopagites ein christlicher Proklos? In: Platonismus im Christentum.