gr. σῶμα, sôma (tó) = corpo. Latim: corpus. Plural: gr. σώματα, sômata / somata. Latim: corpora. Realidade sensível (tò aisthetón) oposta à realidade inteligível (tò noetón). [Gobry  ]

---

---

Notions philosophiques  

Em Homero  , soma designa sempre o corpo morto, animal ou humano. A extensão do termo a toda realidade material e sólida vai de par com a espiritualização da psyche; a perspectiva dualista, de origem órfico-pitagórica, permite o jogo de palavras soma/sema: o corpo é o túmulo da alma que lhe preexiste e lhe sobrevive (Crátilo   400 e Górgias   493). Entretanto se o corpo é o que aprisiona, é também o que exprime, sema designando todo sinal de uma presença que sem ele permaneceria imperceptível e não identificada. [Notions philosophiques]

---

Brisson   & Pradeau  

Le corps est selon Plotin   le résultat d’une information partielle de la mati  ère. C’est une raison (lógos) issue de l’âme qui est la cause de l’existence du corps. Voir, en premier lieu, la définition qu’en donne le traité 12 (II, 4), 5, et l’article cité de L. Brisson, sur le lógos.

---

Heidegger  

If we translate σῶμα as “body,” we must note that corporeality for the Greeks does not mean materiality or having-the-character-of-stuff. Rather, σῶμα means a characteristic obtrusiveness of a being, of a being that is there, such that later τὸ σὸν σῶμα, “your σῶμα,” is the same as σύ; and later σῶμα means “slave,” “prisoner,” a being that belongs to me, that is at my disposal, what is there for me in this obtrusiveness and self-evidence. This meaning is to be heard also. Such σώματα are, accordingly, not only bodily things but also animals, trees, earth, water, air, τὰ φυσικά, and even the οὐρανóς; not only dead things but beings that, initially and for the most part, are there in the everydayness of life. Aristotle   says of these beings that to him δοκεῖ ἡ οὐσία ὑπάρχειν φανερώτατα; directly and initially the οὐσία shows itself therein. Whether there is yet another kind of being that would qualify as οὐσία is an open question. Οὐσίαι [ . . . ] ὁμολογούμεναι: Each says the same as another, without qualification, namely, that these beings are. These beings are addressed in the genuine sense as beings in the self-evidence of natural being-there. [Heidegger, GA18:28]

---

SÔMA, SEMA, ASÔMATOS (corps, « tombeau » ou signe, incorporel) [grec]

subs. nt.

Chez Homère, soma désigne toujours le corps mort, animal ou humain’ L’extension du terme à toute réalité matérielle et solide va de pair avec la spiritualisation de la psukhe ; la perspective dualiste, d’origine orphico-pythagoricienne, permet le jeu de mots sôma/sèma : le corps est le tombeau de l’âme qui lui préexiste et lui survit (Crat. 400 c, Gorg. 493 a). Cependant, si le corps emprisonne il est aussi ce qui exprime, sema désignant toute marque distinctive, tout signe d’une présence qui sans lui resterait imperceptible et non identifiée. A cette tension ambivalente sôma/psukhe, le matérialisme stoïcien substitue la distinction sôma/asomatos : tout agent, toute cause (l’âme, la vertu, la vérité) est un corps mais toute vue prise sur la réalité — prédicat ou énoncé — est incorporelle. Ces représentations sans efficace, les incorporels, sont l’exprimable, le vide, le lieu et le temps (Sextus Empiricus  , Adv. Math. X, 218). (M. Dixsaut) [NP]