
	Where results make sense

Topic: Ousia

	Ousia - Wikipedia, the free encyclopedia
		Ousia is the Greek word for essence or substance[1].
		Martin Heidegger used the term in relation to Aristotle to mean being and apousia to mean being-ness and the term hypostasis to mean existence.
		Saint Gregory Palamas was an Eastern Orthodox saint and teacher of the uncreated energies and their relationship to the essence or ousia of the godhead.
	en.wikipedia.org /wiki/Ousia (466 words)

	20th WCP: Toward a Dynamic Conception of ousia: Rethinking an Aristotelian Legacy
		Ousia, as praxis, is the identity of energeia and dynamis as expressed in the activity of the existing being itself.
		To think ousia as praxis is to hold the tension between past and present; it is to recognize that the past determines the present, but that the present also continually re-determines and re-creates itself, thus preserving and transcending that which has come before for the sake of that which is to be.
		This dimension of ousia as legacy is expressed by the historical nature of to ti en einai.
	www.bu.edu /wcp/Papers/Anci/AnciLong.htm (4474 words)

	untitled document (Site not responding. Last check: 2007-10-08)
		ousia means essence, nature: that which makes a thing what it is; a person or object seen from within, yet not a material substance.
		ousia treatments have been created to bring the living elements of nature into your life.
		ousia and its founders recognize that there is a pattern and we look forward to exploring it with you.
	www.thespacenter.com /ten.html (330 words)

	Severus of Antioch's Objection to Chalcedon
		‘Ousia’, he writes, ‘signifies that which is common, and hypostasis that which is particular’ [8].
		In man, the ousia of the body and the ousia of the soul, taken as abstract but dynamic realities, are individuated together in a union of both, each remaining in man in its perfection according to its principle.
		When the ousia is individuated, bringing a hypostasis into being, it receives its distinguishing mark, whereby an individual member of a class is differentiated from another member of the same class.
	www.monachos.net /patristics/christology/severus_chalcedon.shtml (4214 words)

	Aristotle -- Metaphysics [Internet Encyclopedia of Philosophy]
		Ousia meant permanent property, real estate, non-transferable goods: not the possessions we are always using up or consuming but those that remain--land, houses, wealth of the kind one never spends since it breeds new wealth with no expense of itself.
		When the word ousia turns up in texts of Aristotle, it is this hidden history of its use, and not its etymology, which is determining its meaning.
		In the vocabulary of money, ousia is to to chremata as whatever remains constant in a thing is to all the onta that come and go.
	www.utm.edu /research/iep/a/aris-met.htm (8228 words)

	[No title]
		Thus the beginning of Lambda treats of ousia, of its kinds (sensible and immovable), of sensible ousia at some length in chapters ii and iii, then of matter, form, potency and act in iv and v, and of immovable and separate ousia in chapter vi.
		The immovable separate ousia he is searching for has a different kind of immobility and separateness than the ousia of the early Books, insofar as it is derived from a study of motion.
		The nature of the stars being some eternal ousia, and the eternal mover being prior to the moved, there must be an ousia prior to [their] ousia, hE te gar tOn astrOn phusis aidios ousia tis ousa, kai to kinoun aidion kai proteron tou kinoumenon, kai to proteron ousias ousian anagkaion einai.
	www.morec.com /classics/lambda.txt (5913 words)

	Discussion of Fr. John Romanides Paper
		FATHER ROMANIDES: In both the Cappadocian and Alexandrian traditions the ousia of God is beyond all categories of thought in a radical manner and therefore not only beyond definition of any kind, but also beyond the predication of any name whatsoever, to such an extent that God is hyper-onymos, hyper-ousios and even hyper-theos.
		In this sense the term ousia is used not in the Greek philosophical sense of the definable and knowable immutable inner reality of a thing, but as concrete unknowable reality known only in its acts.
		In contrast to the Antiochene and Latin tradition (the Augustinian one), the term ousia as applied to the Holy Trinity by the Cappadocian and Alexandrian Fathers is neither a platonic superstratal genus, nor an Aristotelian substratal material in which the hypostases or persons of the Holy Trinity participate.
	www.orthodoxunity.org /article07.html (2970 words)

	Is Orthodoxy Neo-Platonic?: A Response to the Credenda Agenda
		Ousia increasingly came to mean a substance/thing to the extent it was a kind of substance/thing or a thing of a typical nature or essence.
		Human existence is comprised of human nature (ousia), with its matter and form, as a species principle of nature (logos physeos) that is individuated by the personal mode of existence (tropos hyparxeos) of the hypostasis.
		While in principle it is the hypostasis that individuates, instead of one of the metaphysical elements of the human ousia, it is the process of theosis that is the actual process of individuating the one becoming a person in the fulness of the Likeness of the interpersonality of the Trinitarian life.
	www.orthodoxinfo.com /inquirers/orth_plato.aspx (3046 words)

	[No title]
		Ousia is an ambiguous term!], b14-b27 [the protasis is from b14 to b22; apodosis, b22-b27] [I use the word, "soul", there for the Greek, psuchE, with trepidation.
		In chapter xii ousia, in its sense of essence, was associated with definition, and definition is achieved by differentiation of a genus, a universal.
		After stating that ousia is fourfold, and proceding to examine the first definition, that ousia is to hupokeimenon, Aristotle suggests that ousia in sensibles be examined first.
	www.morec.com /classics/zeta.txt (12329 words)

	Bryn Mawr Classical Review 2004.12.03
		But it also goes further by acknowledging that ousia also applies to 'divine things' and to the 'cause of the being' of composites, that is, to their form, when this form is equivalent to 'essence'.
		Specifically, Fonfara argues that now, instead of the sensible composite being primary ousia, the form of the sensible composite is taken to be primary ousia when that form coincides with essence (91, 99, 133).
		Part of the problem here seems to lie in the ambiguity of the phrase prôtê ousia which is used of the form of the composite (1032b2), but also used of the incomposite unmoved mover (1073a30).
	ccat.sas.upenn.edu /bmcr/2004/2004-12-03.html (1540 words)

	A&E October 2, 1997 -- music (Site not responding. Last check: 2007-10-08)
		As with most ambient, experimental groups, Ousia's more concerned withdescribing textures than matching beats, and appreciating their music demandsa greater role of the intellect than the booty.
		Which explains both the album's title and Ousia's musical philosophies."We were looking at how Braille comes up with numbers," Shapairo explains,"wondering why the Braille sign for 'four' means 'four'." Just as a wordcorresponds to the concept only in your mind, so Ousia's music questionsthe relationship of listener to listened.
		Ousia's droning sweeps are scary, but how scary -- andwhy -- depends upon who's listening.
	www.skyeklad.com /ousia/seousia.html (490 words)

	Ousia - "Face The Robot" (Site not responding. Last check: 2007-10-08)
		Ousia pronounced ooh-see-ah, is a quartet of musicians who delve into a world drenched in what they term as ambient noise drone compositions or 'Snowbient' as it is known to those on the right side of the fence.
		The band is made up of Paul Horn on guitar, keyboards, 309 and radio, Dave Onnen on bass, Jason S. Shapiro on keyboards and sampler, and Fred Teasley on guitar and keyboards.
		All in all if you like to be immersed in simplistic noise expansions geared for the headphone listener rather than the party crowd, if you like the more ambient beats rather than in-your-face, Ousia should be checked out.
	www.mutantmusic.com /ousia/aireivew.htm (364 words)

	[No title]
		In the Republic, ousia mostly continues primarily to express "what is its own" (essence), but at 479 c and in most instances of its use in the Theaetetus, ousia has the meaning of "being," but in a new sense.
		Aristotle argued that while a physical on is manifestly a singular individual, its to ti en einai or ousia thus appropriately indicating it as tode ti (a "this"), a "form-itself" (eidos auto kath auto) is not thus singular, for it is that which is "participated in," which entails that it is fundamentally universal.
		Ennead, III, 8, 8: all ousia kai to tauton to einai kai to noein einai.
	www.crvp.org /book/ISM/MASTER-3.htm (18392 words)

	Ousia - Louisville Hardcore/Punk/Indie History (Site not responding. Last check: 2007-10-08)
		Ousia was formed in the Spring of 1998 by Ryan Stratton and Rob Pennington.
		Ousia played their first Louisville show at a house party on New Year’s Eve with Jay Palumbo playing as a guest on second guitar.
		They released their three song seven inch on Noise Pollution in January 1999 and went on an eight day tour in the Spring of 1999 hitting major cities in the North East United States and Canada.
	history.louisvillehardcore.com /index.php?title=Ousia (236 words)

	A&E October 2, 1997 -- music (Site not responding. Last check: 2007-10-08)
		As with most ambient, experimental groups, Ousia's more concerned with describing textures than matching beats, and appreciating their music demands a greater role of the intellect than the booty.
		Not that Ousia's a bunch of pompous, ivory-tower snobs -- Shapiro was watching The Incredible Hulk during our interview -- they're just more concerned with metaphysics than, say, Korn.
		Ousia's droning sweeps are scary, but how scary -- and why -- depends upon who's listening.
	www.fetik3.com /jpress3.html (532 words)

	The Uncovering of Ousia
		I am very much aware of the temptation to make the facts of ousia and aspects of the meanings of einai as I am encountering them through the study of the actual Greek language fit in with my instinctual feelings and pre-conceptions about the matter.
		At this stage of my investigations there is not one shred of textual evidence that the concept of 'ousia' was ever used in such a way to communicate the idea of “Being” in the sense of the indescribable, spirituous, universalistic concept used by the Christian Church, or by the metaphysical tradition.
		Subsequently and gradually in the dark recesses of monkish cells, the meaning of ousia was changed to fit in with the theological agenda of the medieval church, until finally the meaning of ousia emerges into the modern world as”Being” in the Heideggerian sense.
	evans-experientialism.freewebspace.com /dilemma04.htm (735 words)

	The Green Lion's Preface
		The same is true of my rendering ousia as "thinghood," when it is used in a general sense, and as "an independent thing" when it is used of singulars.
		It seems probable that ousia is simply the participle on plus the noun ending -sia, with the nu-sigma rule applied to make it not grate on Greek ears.
		To call her a beingness makes no sort of sense in English; she is a being, but this is the natural translation of on, which Aristotle uses more widely, for anything at all that is, including the color white.
	www.greenlion.com /meta-intro.html (2014 words)

	Newman Reader - Treatises of St. Athanasius, Vol. 2
		The word [ousia] in its Greek or Aristotelic sense seems to have stood for an individual substance, numerically one, which is predicable of nothing but itself.
		Nay, even when the Substance of the Father is spoken of in a sort of contrast to that of the Son, as in the phrase [ousia ex ousias], (e.g.
		1,) harsh as such expressions are, it is not accurate to say that [ousia] is used for subsistence or person, or that two [ousiai] are spoken of (vid.
	www.newmanreader.org /works/athanasius/volume2/file15.html (4808 words)

	Human Agents as Actual Beings
		Two important things have been lost: (1) the idea of being that is present in the Greek word by virtue of the fact that "ousia" is a substantive formed from a feminine participle of the verb "to be"; (2) the dynamic overtones present in such Aristotelian phrases as "ousia energeia" and "ousia entelecheia.
		The full account of the human ousia in De Anima and in the Nichomachean Ethics is a dynamic one, in which the rationality of the agent shapes, by virtue of his choices and his actions, his own coming-to-be.
		But on consideration I think it is wise to retain the resonance with the Greek terms ousia energeia and ousia entelecheia that the word "actual" gives in English, In what follows I shall therefore use the term "actual being" either in place of "fundamental entity" or to supplement it.
	www.religion-online.org /showarticle.asp?title=2479 (5044 words)

	CITY PAGES The Paper (Site not responding. Last check: 2007-10-08)
		Electronic music's funk energy is subjugated by mounds of sounds to the point that you're almost made to feel that the music's fl roots are being forcefully denied.
		Like the new Spring Heel Jack and the much-vilified collage-hop work of DJ Spooky, this is funk-derived music that seeks out roots in European modern classical and the lotion-like experimentalism of Brian Eno or Morton Subotnick.
		And it also has a beautiful edge that keeps the tracks from becoming a mere stoner symphony, or, as the clichéd dis goes, "aural wallpaper." The funk is in the house, but it's chained up in the basement.
	www.fetik3.com /jpress2.html (222 words)

	THE PERSON IN THE ORTHODOX TRADITION 4
		Here it seems that the 'ousia' was identified with hypostasis, obviously because the consubstantiality of the Son with the Father had to be emphasised.
		Therefore "ousia and hypostasis are distinct in that the general is distinct from the particular".
		The term 'ousia' is used chiefly to name that which exists independently and does not have being for and in another.
	www.vic.com /~tscon/pelagia/htm/b23.en.the_person_in_the_orthodox_tradition.04.htm (13291 words)

	Untitled Document
		Originally known as Blue Shift, Ousia continues the documentation of ambiEnt.nOisE.dRonE.eLecTrOniCa compositions in the form of both recorded and live mediums.
		Ousia focuses on exploiting technology which allows for flux, improvisation, and control.
		Sonic structures are constructed around keys and dynamics; all material recorded is able to be reproduced live, yet the live performances are not limited to a mere cloning of the recordings.
	www.futureperfect.org /history/4notes.html (1414 words)

	Newman Reader - Treatises of St. Athanasius - Epistle 1
		Moreover to anathematize "Before His generation He was not," did not seem preposterous, in that it is confessed {65} by all, that the Son of God was before the generation according to the flesh [Note L].
		Yet though, as is notorious, they denied the [ex ousias], there is nothing to shew that they or any other party of Arians maintained specifically that the Son was not of the [hypostasis], or subsistence of the Father.
		He says, that it is plain from their own explanations that they considered our Lord to be, not [ex tes ousias], but [ex tes homoiotetos] [he does not say [hypostaseos], as Bull wishes] [tou patros] and that, [energeiai gennetikei], which was one of the divine [energeiai], as creation, [he ktistike], was another.
	www.newmanreader.org /works/athanasius/original/epistle1-5.html (5151 words)

	Splendid Magazine reviews Ousia: Face the Robot
		Face The Robot is Ousia's second release, and all it really shows is that there hasn't been a great deal of development from their first disc, which was described in some quarters as being "snowbient", although it could be argued that "boring" is possibly a more apt term.
		The problem with Ousia's music is that it sounds -- regardless of the effort that went into making it -- a bit ambient-by-numbers.
		Whereas some artists might mix it up a bit, adding more real-sounding drums to the mix or whatever, Ousia play it safe in the whole uncertain-tone kind of way: keys dominate the soundfield, ramping up and down, adding a bit of tremolo here and there for effect.
	www.splendidezine.com /review.html?reviewid=3253101059700170 (429 words)

	Bryn Mawr Classical Review 2003.07.47
		Witt argues that the independent purpose of Book IX is to provide an analysis of "ways of being", an analysis that, for Aristotle, serves as a basis for a hierarchical and normative account of reality.
		But he would claim that the explicit focus of Book VII and VIII is on ousia and that the discussion we find there would have to be complemented by some remarks on the several kinds of non-substantial being in order to be a discussion of kinds of being.
		There, too, Aristotle sets out to discuss ousia, but he seems to think that for a proper account of ousia he needs to refer to those ousiai that are mere energeiai.
	ccat.sas.upenn.edu /bmcr/2003/2003-07-47.html (3349 words)

	The Trinity True or False? Chapter 8
		It can readily be seen that in their metaphorical use hypostasis and ousia are virtually interchangeable, and they were considered to be such prior to the Arian controversy.
		Whilst the inclusion of this word did not please the hard-line Arians, the majority at the Council, because of the inherent ambiguity in the word ousia, were prepared to read their own views into it and so sign the document with a relatively clear conscience.
		The difference between ousia and hypostasis, they claimed, is as between the universal and the particular.
	www.biblelight.org /trin/trinch8e.htm (1343 words)

	One Physis or Hypostasis of God the Logos Incarnate
		For Eutyches physis and ousia were also synonymous and he evidently at first believed that Cyril's One Nature meant One Ousia, hence his hesitation to accept them as names for Christ's humanity.
		There is no doubt that the definition should have contained the phrase or ousia as one finds after the phrase one physis in the eighth and ninth anathemas of the Fifth Ecumenical Council.
		It perhaps was not done at the Fourth because possibly Cyril's One Nature of God the Logos was taken as equivalent to One Ousia and the word Incarnate as equivalent to a second ousia or physis.
	www.orthodoxunity.org /article06.html (9231 words)

Try your search on: Qwika (all wikis)