Субстанция және гипостаз: Негізгі мәні мен мағынасы

Underlying state or underlying substance
Hypostasis (plural: hypostases), from the Greek ὑπόστασις (hypóstasis), is the underlying state or underlying substance and is the fundamental reality that supports all else. But it is not the same as the concept of a substance. In Neoplatonism the hypostasis of the soul, the intellect (nous) and "the one" was addressed by Plotinus. In Christian theology, the Holy Trinity consists of three hypostases: Hypostasis of the Father, Hypostasis of the Son, and Hypostasis of the Holy Spirit.

Pseudo Aristotle used hypostasis in the sense of material substance. Neoplatonists argue that beneath the surface phenomena that present themselves to our senses are three higher spiritual principles, or hypostases, each one more sublime than the preceding. For Plotinus, these are the Soul, the Intellect, and the One.

The term hypostasis has a particular significance in Christian theology, particularly in Christian triadology (study of the Holy Trinity), and also in Christology (study of Christ).

Hypostasis is the individual aspect of ousia, this means ousia is the parent characteristic that is shared by the hypostasis under it. Ousia can be shared by numerous hypostasis, as hypostasis is the individual expression of that ousia just how ego is an expression of the underlying soul. In this case it's clear to see that the ego and the soul are seemingly different as well as the same thing for the ego is not without the soul, they can however coexist. Ousia is the nature of that existence and all things that exist have ousia, as it's the nature of that existence in the way that it exists. Ousia is what makes a rock a rock and hypostasis is the various kinds of rocks; ousia is the form as well as nature of particles that construct an entity in the case of physical phenomena. On the other hand for spiritual phenomena it's the level of presence & creative force that differentiates one ousia from another. Like it has been said earlier this nature of existence(ousia) maybe shared by various hypostasis or instances of ousia. Hypostasis is not the same as type or part, a Hypostasis holds all the nature described by its ousia. This means the ousia is equally possessed by each hypostasis & in that sense they are all the same. Each hypostasis is one as well as many at once. This is because all of them hold the same ousia, the difference is in their expressions of it.

"One of the most striking aspects of Nicaea in comparison to surviving baptismal creeds from the period, and even in comparison to the creed which survives from the council of Antioch in early 325, is its use of the technical terminology of ousia and hypostasis." It is argued that Athanasius also fell into this category. The "clear inference from [Athanasius'] usage" is that "there is only one hypostasis in God." (LA, 48)</blockquote>

It is often said that the first person to propose a difference in the meanings of hypostasis and ousia, and for using hypostasis as synonym of person, was Basil of Caesarea, namely in his letters 214 (375 A. D.) and 236 (376 A. D.) However Hanson, in his discussion of the two terms, stated that some Arians had already made this distinction decades before Basil:
<blockquote>With respect to Arius, Hanson wrote: "It seems likely that he was one of the few during this period who did not confuse the two." "Arius  spoke readily of the hypostases of Father, Son and Holy Spirit" but "no doubt he believed that the Father and the Son were of unlike substance."

John Calvin wrote: "The word ὑπόστασις which, by following others, I have rendered substance, denotes not, as I think, the being or essence of the Father, but his person; for it would be strange to say that the essence of God is impressed on Christ, as the essence of both is simply the same. But it may truly and fitly be said that whatever peculiarly belongs to the Father is exhibited in Christ, so that he who knows him knows what is in the Father. And in this sense do the orthodox fathers take this term, hypostasis, considering it to be threefold in God, while the essence (οὐσία) is simply one. Hilary everywhere takes the Latin word substance for person. But though it be not the Apostle's object in this place to speak of what Christ is in himself, but of what he is really to us, yet he sufficiently confutes the Asians and Sabellians; for he claims for Christ what belongs to God alone, and also refers to two distinct persons, as to the Father and the Son. For we hence learn that the Son is one God with the Father, and that he is yet in a sense distinct from him, so that a subsistence or person belongs to both."