Platon et Augustin
If Augustine borrows from Plato the vocabulary of the « great genres », it must be noted that he completely reorganizes its grammar. This reorganization is due to the preponderant influence of scripture and, principally, to the revelation of the Trintarian mystery. As a result, the metaphysic put in...
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| Format: | Electronic Article |
| Language: | French |
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Librairie Philosophique J. Vrin
2005
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Revue des sciences philosophiques et théologiques
Year: 2005, Volume: 89, Issue: 3, Pages: 433-458 |
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| 520 | |a If Augustine borrows from Plato the vocabulary of the « great genres », it must be noted that he completely reorganizes its grammar. This reorganization is due to the preponderant influence of scripture and, principally, to the revelation of the Trintarian mystery. As a result, the metaphysic put in place by Augustine diverges considerably from neo-Platonic thought. That the Word is Deus apud Deum calls into question the hierarchical order of hypostases as conceived by Plotinus. More than a pre-existance that must unfold in the many, in the manner of Porphyry, this presence of the Word in the first principle receives all its dignity through the Incarnation. The Word is truly constitutive of the one, to the extent that it does not withdraw into solitude but enters into communication with what comes after him, that is to say the human person whom he wishes to associate with his eternity. | ||
| 520 | |a Si Augustin reprend à Platon le vocabulaire des « grands genres », force est de constater qu’il en réorganise complètement la grammaire. Cette réorganisation est due à l’influence prépondérante de l’Écriture et, principalement, de la révélation du mystère trinitaire. De ce fait, la métaphysique mise en place par Augustin s’éloigne considérablement de la pensée néo-platonicienne. Que le Verbe soit Deus apud Deum remet en question l’ordre hiérarchique des hypostases tel que Plotin le conçoit. Plus qu’une préexistence qui doit se déployer dans le multiple, à la manière de Porphyre, cette présence du Verbe dans le premier Principe reçoit toute sa dignité à travers l’Incarnation. La Parole est vraiment constitutive de l’Un, au point qu’il ne se retire pas dans la solitude mais entre en communication avec ce qui vient après lui, c’est-à-dire avec l’homme qu’il veut associer à son éternité. | ||
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