Abstracts
Abstract
Aristotle regards the informed particular as primary substance and real. Plotinus as a Platonist sees intelligible substance as real and the particulars that belong to a genus as secondary substance and ontically deficient. To avoid the infinite regress involved in predicating the Form both of the particular and the Form Aristotle locates the Form in the particular. Plotinus preserves the transcendence of Form by replacing the Aristotelian predication by synonymy with a system of predication built on pros hen equivocity. The Form then becomes eidos aneideon, “formless form.” This formless form is, not a restricted entity, but rather as an ocean of possibity. As such it dismisses the world of Aristotelian science and opens up new possibilities for understanding art. The Form is regarded as an individual aspect of the intelligible world which is expressed in a P-series which extends from the intelligible world to sensible reality.
Résumé
Aristote considère le particulier porteur d’une forme comme la substance première réellement existante. En tant que platonicien, Plotin conçoit la substance intelligible comme réelle, et les particuliers relevant d’un genre comme substances secondes et ontologiquement inférieures. Dans le but d’éviter la régression à l’infini qu’implique la prédication de la Forme à propos du particulier et de la Forme elle-même, Aristote situe la Forme dans le particulier. Pour sa part, Plotin conserve la transcendance de la Forme en remplaçant la prédication aristotélicienne par une synonymie dont le mécanisme de prédication repose sur une équivocité pros hen. La Forme devient alors eidos aneideon, une « forme sans forme ». Celle-ci ne constitue pas une entité limitée, mais plutôt un océan de possibilités. C’est ainsi qu’elle déclasse le monde de la science aristotélicienne et ouvre de nouvelles perspectives pour la compréhension de la technique [l’art]. La Forme est envisagée comme un aspect singulier du monde intelligible qui s’exprime dans une [série-P] dont l’extension va du monde intelligible à la réalité sensible.
Appendices
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