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theion / θεῖον / theíon / θεῖος / theios / feriae / θεία / theia / θείες / theies / θεϊκός / theikos / θεός / theos / θεοί / theoi / θεά / thea / θεολόγια / theologia / theogonia / ἐνθουσιασμός / enthousiasmos / inspiração / θέωσις / theosis / Theotokos / Θεοτόκος / Mãe de Deus

gr. θεῖον, theíon: divino. Tudo o que pode ser considerado como imortal se vê por Platão   qualificado de "divino" ou chamado "deus". O divino abarca então não somente os deuses e os demônios tradicionais, mas também a espécie intelectiva da alma, que está presente na alma humana. (Luc Brisson  )


gr. theos, theoi. Para Platão  , primeiro, Deus é realmente bom; segundo, Deus é imutável. Enquanto Bom é causa das coisas boas. Enquanto imutável nem muda sua forma, nem quer que os homens creiam que pode mudar sua forma.
gr. théa = ato de visão, que é preciso se tornar si mesmo para ver o Espírito; ato de visão tendo por objeto a semelhança do Bem no Espírito; contemplação, ato de visão tendo por objeto o "mestre da casa", ou seja o Espírito iluminado pela semelhança com o Bem.
gr. θεολόγια, theología, theologiké: 1) relatos sobre os deuses, mito, 2) «filosofia primeira», metafísica
Plato   Timaeus   28C says that it is impossible to describe (legein) God to everyone (the qualification ‘to everyone’ was often omitted especially in Christian borrowings), and Republic   506E will only represent the nature of the Good (later identified with the Neoplatonist One) by the simile of the Sun. Cf. the letters ascribed to Plato  , Ep. 2, 312E-313A; Ep. 7, 341C; 343D-344D. Philo   of Alexandria (Somn. 1.67) and the Middle Platonists, Apuleius   (de Plat. 1.5) and Alcinous   the author of the Didaskalikos ch. 10, put this in terms of God being unspeakable (arrhetos, indictus), or nearly so (Didaskalikos). Philo   adds the Stoic term akataleptos, to say that God cannot be known by any ideas (ideai).

Plotinus  , followed by Proclus  , Damascius  , and Anonymous in Parm. IV Hadot   II, 78 suggests that in trying to speak about the supreme God, the One, we may be speaking only about ourselves. We can speak around it, but we cannot declare it. We can only use imitation and riddle. The One itself is silent. Quite generally in the intelligible world, there is no speech, and we may compare how we ourselves tell things without speech by the look in someone’s eyes. The gods, in a passage cited above under 3(d), 5.8 [31] 5 (19) - 6 (12) are said to see not propositions (5.8 [31] 5 (19-25), cf. 1.3 [20] 4 (19), just quoted), but images, and correspondingly Egyptian priests are said to use pictorial hieroglyphs to express that world, 5.8 [31] 6 (6-12). The extent to which the experience is not even like seeing is described in 5.8.10, but Plotinus   does not move to Schopenhauer  ’s view that certain things can be expressed only by music. [SorabjiPC1  :329]