Augustin et les théories de l'image au Moyen Âge
Augustine is the only ancient thinker to have drafted a treatise on the concept of images, Question 74, where he shows the possibility of an image (invisible) of the invisible. This conception sheds light upon the reticence of the Libri Carolini towards the theology of icons developed by the Second...
Main Author: | |
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Format: | Electronic Article |
Language: | French |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Librairie Philosophique J. Vrin
2007
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In: |
Revue des sciences philosophiques et théologiques
Year: 2007, Volume: 91, Issue: 1, Pages: 75-92 |
Further subjects: | B
Ressemblance
B Méditation B Invisible B Représentation B Image B Écriture |
Online Access: |
Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
Parallel Edition: | Non-electronic
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520 | |a Augustine is the only ancient thinker to have drafted a treatise on the concept of images, Question 74, where he shows the possibility of an image (invisible) of the invisible. This conception sheds light upon the reticence of the Libri Carolini towards the theology of icons developed by the Second Council of Nicaea. The Augustinian doctrine of the mental image, associated with the deciphered text, makes it possible to understand the medieval theory of meditation, and the inflection it undergoes in becoming “representation” (Aelred de Reivaulx). It makes possible, finally, the justification of the face to face vision, as opposed to the invisibility of God in the hereafter, a position defined by Dionysius and John Scotus Erigena, to be condemned in 1241. | ||
520 | |a Augustin est le seul penseur antique à avoir rédigé un traité sur le concept d’image, la Question 74, où il démontre la possibilité d’une image (invisible) de l’invisible. Cette conception éclaire la réticence des Libri Carolini envers la théologie de l’icône, développée par le concile de Nicée II. La doctrine augustinienne de l’image mentale, associée au texte déchiffré, permet de comprendre la théorie médiévale de la méditation, et l’inflexion qu’elle subit en devenant « représentation » (Aelred de Reivaulx). Elle permet enfin de justifier la doctrine de la vision face à face, contre l’invisibilité de Dieu dans l’au-delà, définie par Denys et Jean Scot, qui sera condamnée en 1241. | ||
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