The substance is the first of the ten Catégories whose Aristote gave several different lists. The word “substance” is generally used in French to translate the Greek ουσια , ousia , but one sometimes also translates it by “gasoline”.
The word “ousia” is the participle substantivized with the plural neutral of the verb ειναι , einai (to be). The common direction of the Greek word is: “property”, “what belongs into clean”, “to have it”.

Latin translations of the word ousia

The word “ousia” was translated by the words substantia and essentia . As for much of Greek philosophical words, there were mistranslations.

• At Cicéron: essentia;
• At Boèce: essentia in Countered Eutychen , where it translates “ousiôsis” by subsistentia , and “hupostasis” by substantia ; on the other hand, in its translation of the Categories, it translates “ousia” by substantia .

The concept of “ousia” at Plato and Aristote

The “ousia” at Plato

It is important to know the employment made by Plato of this Concept, since the Philosophie aristotelician maintains a report/ratio criticizes variously interpretable with the platonisme.
The word ousia is explained by Plato in the Phédon, dialog which relates to the Réalité of the heart and its survival after the Mort. Plato thus seeks to know what it is that the heart and exposes several Théorie S (heart harmonizes Pythagoricien S for example) that it criticizes. He gives the following definition: “What each thing is being precisely. ”

Directions of the word “ousia” in the work of Aristote

The word “ousia” means several things at Aristote: the Matter, formal substance (gasoline, quiddity), or finally the compound (sunolon) of matter and form.

The substance belongs to the categories; there exist several lists of these categories in work of Aristote. That which is given in the Categories places the substance at its head. But it is not the case in another list, given in the Topiques , where the substance is replaced by “Ti esti” (“what it is”). This difference can be explained as follows: “what it east” can be regards as an equivalent of the substance, because to require what it is that a thing, it is to require which is its “ousia”.

• Substance first ( foreman ousia )
  

The substance is initially “what is neither in a subject, nor does not say itself of a subject, for example, such man given, such horse given. ” It is a sensitive singular ( to kath' hekaston kai aisthêton ), individual and numerically one, which is prédiqué of nothing, but of which one predic of other realities. The substances first “mean one this, indeed, which they indicate is individual and numerically one. ”
But it is not yet sufficient to qualify the substance, because any individual thing and numerically one is not a substance. Indeed, this first definition makes matter a substance:

“One of the kinds to be it is, say us, the substance; however, the substance, it is in a first direction, the matter, i.e. what, by oneself, is not a given thing; in a second direction, it is the figure and the form, whereby, consequently, the matter is called a determined being, and, in a third direction, it is the compound of the matter and the form. ” (Of the Heart, II, 1).

Aristote will thus add that:

“the substance is taken in two meanings; it is the last subject, that which is not marked any more of any other, and it is still what, being the individual taken in his gasoline, is also separable: of this nature is the shape or configuration of each being. ” ( Metaphysics , delivers delta, §8).

Substance with the property to be separate ( khôriston ) and by oneself ( kath' car ).

• Substance second ( will deutera ousia )
  

“Is known as gasolines the second species to which the gasolines called to the direction belong first, these species as well as the kinds of these species” ( Catégories , 2 has 14-16).

Theology

The word ousia is used in Eastern Christian theology and means substance. For example, one speaks about the Consubstantialité of the Hypostase S.

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