Search results
Results from the WOW.Com Content Network
Essence (Latin: essentia) has various meanings and uses for different thinkers and in different contexts. It is used in philosophy and theology as a designation for the property or set of properties or attributes that make an entity the entity it is or, expressed negatively, without which it would lose its identity .
The concept of θεία οὐσία (theia ousia; divine essence) is one of the most important concepts in Christian theology. It was developed gradually by Early Church Fathers during the first centuries of Christian History. Central debates over the doctrinal use and meaning of οὐσία were held during the 4th century, and also continued ...
In Traditional Chinese herbal medicine Ginseng is widely used to bolster and support the jing or Essence. [6] An early mention of the term in this sense is in a 4th-century BCE chapter called Neiye "Inner Training" of a larger text compiled during the Han dynasty, the Guanzi. [7]
In Eastern Orthodox theology, there is a distinction between the essence and the energies of God. It was formulated by Gregory Palamas (1296–1359) as part of his defense of the Athonite monastic practice of Hesychasm [ note 1 ] against the charge of heresy brought by the humanist scholar and theologian Barlaam of Calabria .
The proposition that existence precedes essence (French: l'existence précède l'essence) is a central claim of existentialism, which reverses the traditional philosophical view that the essence (the nature) of a thing is more fundamental and immutable than its existence (the mere fact of its being). [1]
Essentialism is the view that objects have a set of attributes that are necessary to their identity. [1] In early Western thought, Platonic idealism held that all things have such an "essence"—an "idea" or "form".
Tiyong or essence-function is a key concept in Chinese philosophy and East Asian Buddhism. It is a compound of two terms: "essence" ( tǐ , 體 ), the absolute reality, cause, or source of all things, and "function" ( yòng , 用 ), the manifestations of ti, which make up the impermanent and relative concrete reality.
In particular, it emphasizes the so-called Three Treasures (sanbao 三寶), namely, vital essence (jing 精), subtle breath (qi 氣), and spirit (shen 神). — Komjathy 2004 , p. 29 Frederic H. Balfour 's brief 1884 essay about the "Imprint of the Heart" ( Xinyin jing ) contains the earliest known Western reference to the Three Treasures: [ 4 ]