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Individua -- Individua , i.e., indivisum in se , is that which, unlike the higher branches in the tree of Porphyry, genus and species, cannot be further subdivided.Boethius in giving his definition does not seem to attach any further signification to the word. Rationalis naturae -- Person is predicated only of intellectual beings.
The human soul belongs to the nature as a part of it, and is therefore not a person, even when existing separately.It is disputed which of the two the word taken by itself here signifies.It seems probable that of itself it prescinds from substantia prima and substantia secunda , and is restricted to the former signification only by the word individua .They have, however, disputed for centuries as to what may be the ultimate determination of the nature which if present would make it a subsistence and so a person, what in other words is the ultimate foundation of personality.According to Scotus, as he is usually understood, the ultimate foundation is a mere negation.Consequently, the traditional Thomists, following Cajetan, hold that there is a positive determination which they call the "mode" of subsistence.
It is the function of this mode to make the nature incommunicable, terminated in itself, and capable of receiving its own esse , or existence.
The human nature of Christ does not exist per se seorsum , but in alio , in the Divine Personality of the Word.
It is therefore communicated by assumption and so is not a person.
Of more recent theories that of Tiphanus ("De hypostasi et persona", 1634) has found many adherents.
He holds that a substance is a suppositum , an intelligent substance a person, from the mere fact of its being a whole, totum in se .
Without this mode the human nature of Christ exists only by the uncreated esse of the Word.