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• W226416261 abstract "IN A WELL-KNOWN ESSAY, Charles Kahn has addressed the question of why existence does not emerge as a distinct concept in ancient Greek philosophy.(1) The assumption that gives rise to this question--namely, that the Greeks did not distinctly address the concept of existence-may seem puzzling. After all, [GREEK TEXT NOT REPRODUCIBLE IN ASCII] is one of the central terms of ancient metaphysics, and the Greeks engaged in endless wrangles over what deserves to be honored by that term and on what grounds the distinction is to be awarded. Aristotle goes so far as to call the [GREEK TEXT NOT REPRODUCIBLE IN ASCII] of each thing the of its ([GREEK TEXT NOT REPRODUCIBLE IN ASCII]) and to argue on this basis that the [GREEK TEXT NOT REPRODUCIBLE IN ASCII] of a thing must be its form.(2) Far from proving that there is no such lacuna in Greek metaphysics, however, Aristotle's argument actually illustrates it. Form is the cause of the being of something only in the sense that it makes the thing to be that thing, rather than something else; it is the source of the thing's specificity, of its existence qua entity of that type. Kahn's point is that the Greeks do not address the nature of existence as such, as opposed to the existence qua a particular type of thing that is imparted by form. One of the most interesting features of Neoplatonism after Plotinus is that the Neoplatonists do recognize this distinction. Its sources are already present in Plotinus. He interprets the famous description of the Good as [GREEK TEXT NOT REPRODUCIBLE IN ASCII] to mean that the Good--that is, for Plotinus, the One--is not subject to the limitation by form that is characteristic of substance.(3) Since the One clearly exists, then, there must be a kind of existence transcending that of substance. Yet although Plotinus is committed to this position, he never states it in such a way as to distinguish the existence exhibited by the One from that of substance. Indeed, he would probably reject even the terms in which I have attempted to characterize his position. The One does not exhibit anything more general than itself, including a kind of existence. For Plotinus there is no concept of existence applying univocally to substance and the One; there is only being ([GREEK TEXT NOT REPRODUCIBLE IN ASCII]), the being of substance, and this being is located below the One at the level of Intellect. The later Neoplatonists were well aware of the injunction against applying terms univocally to substance and the One. Yet they were also aware that the One exists in some fashion, and indeed is far more real than substance, whether judged by a Platonic criterion of absoluteness or an Aristotelian criterion of actuality. Their solution was to use different terms to designate the existence that is imparted by the limitation of form and the existence that is prior to such limitation. For the former they kept the terms in use ever since Plato, [GREEK TEXT NOT REPRODUCIBLE IN ASCII] and [GREEK TEXT NOT REPRODUCIBLE IN ASCII]. The question was how to designate existence that is prior to form. Ultimately the term of choice came to be esse, or in Greek [GREEK TEXT NOT REPRODUCIBLE IN ASCII] (or [GREEK TEXT NOT REPRODUCIBLE IN ASCII]).(4) Unfortunately, as I shall argue here, much of these Neoplatonic reflections about being failed to reach the philosophers of the Middle Ages. It was precisely the concept of esse as the act of being that was muted (though not wholly lost), and had therefore to be reconstructed--in a very different way--by Aquinas. The central figure in this story is Marius Victorinus, a Christian Neoplatonist of the fourth century. Before turning to Victorinus, I would like to look briefly at another important document of the post-Plotinian era, the anonymous commentary on the Parmenides discovered in 1873 in the library of Turin.(5) A passage from that work bears directly on our theme and will provide a useful point of reference for Victorinus. …" @default.
• W226416261 created "2016-06-24" @default.
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• W226416261 date "1999-12-01" @default.
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• W226416261 title "Neoplatonic Origins of the Act of Being" @default.
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