Since, by definition, the Logos is a When he speaks, he speaks as if there were a single conception of the Logos, as much for the psyche. In this way you make a mistake to group together in a single definition different conceptions belonging different cultures. In particular, we combine the two concepts so much more important than the Logos of Psyche, Greek and Christian. The two concepts are indeed points in common, as noted at the time by the apostle Paul, in his famous speech at the Areopagus in Athens: " Athenians, I see that you are very religious people from all points of view . I have scoured your town and have watched your sacred monuments, I found an altar with this inscription: To an Unknown God. Well, I come to proclaim the God you worship but do not know. He is the one who made the world and all that it contains. He is the Lord of heaven and earth, and do not live in temples built by men. Does not serve men as if he needed anything: indeed it is he who gives to all life, breath and everything else. From one man God made Christ descend, all peoples, and made them live throughout the world. It established for the periods of their seasons and the boundaries of the territories inhabited by them. (Acts 17, 22-26) St. Paul, as we see, partly by the community to make a point of support for the proclamation of "his" God, the God of Israel announced by our Lord Jesus Christ. L ' announcement is faithful and God has just announced the connotations of the Hebrew God, those reported. This is not original connotations of the classical Greek conception, much less than Logos of classical greek. Just prior to that the phrases: " He is the one who made the world and all that it contains . That creation is a concept foreign to classical Greek culture, will Plotinus, the last great classical philosopher of antiquity, to introduce, in his magnificent final synthesis of Greek philosophy, for the first - in the Greek concept - the concept of creation. Plotinus, however, belongs to the Hellenistic period and is not linked to the Christian tradition. So much for Plato and for Aristotle, the two top names, the two systems which culminates in the classical Greek tradition, the existence of matter can not depend on the existence of God, but God cooriginarie and matter are two things that one can not exist without the other. God therefore does not create, because that would combine the 'unchanging to the changing and the diveniente. God therefore is: "The thought that is purely for himself, however, is thinking of what is most prominent in and of itself, and as thought is purely for himself, the more it is thought that is more prominent. Now the thought thinks himself when he welcomes the thought. The thought is thought, and think it touches, so the thinking and thought the same thing. And 'thinking, in fact, to welcome the thought and essence. The thought is active insofar as it has, so that activity is more divine what the thinking reason thinks he has divine. Speculation is therefore the happiest and the best thing. Now, if God is always in happiness, whereas we are only sometimes, then He is worthy of admiration, and if it is even more, is even more worthy of admiration. And God is in this state. In God, however, there is also life. The activity of thought, in fact, is life. God is the activity, the activity that goes on itself is the most eminent and eternal life of God so we say that God is a life eternal, the better. To God, therefore it is continuous and eternal life and existence. For God, this is (Aristotle, Metaphysics XII 7). And 'John the Evangelist to melt this conception of God with that of the Hebrew God, the Creator God: " In the beginning was the Logos and the Logos was with God and God was the Logos. He was in the beginning with God for Everything was made through Him and without Him was not done absolutely nothing of what was done. In him was life and the life was the light of men ... (John 1: 1-3), "Plotinus on his part , philosophically, comes out of the impasse Platonic-Aristotelian. His observation fundamental to this end is that if the matter is independent of God, then God is missing something, so it can not be "pure act ," but only "potentially " and as "in power" not " Immutable ", but changing and diveniente. The conclusion may therefore be the immediate non-existence of the ' Immutable ", ie God, but this brings all the contradictions and aporia classical metaphysics has clearly shown. It remains then only one possibility: that the ' Immutable "results matter, that creates it. It 's so given the philosophical foundation of the Christian Logos, though Plotinus, who tend to identify Christianity especially with its Gnostic will pay, and always consider Christianity as something inferior because " faith" , in contrast to the superiority of 'episteme "philosophy.
francesco Latteri Scholten
