Besides the Timaeus, I always think of the Chora Church in Istanbul. "The original, 4th-century monastery containing the church was outside Constantinople's city walls. Literally translated, the church's full name was the Church of the Holy Saviour in the Country (Greek: ἡ Ἐκκλησία τοῦ Ἁγίου Σωτῆρος ἐν τῇ Χώρᾳ, hē Ekklēsia tou Hagiou Sōtēros en tēi Chōrāi). It is therefore sometimes incorrectly referred to as "Saint Saviour". However, "The Church of the Holy Redeemer in the Fields" would be a more natural rendering of the name in English. The last part of the Greek name, Chora, referring to its location originally outside of the walls, became the shortened name of the church. The name must have carried symbolic meaning, as the mosaics in the narthex describe Christ as the Land of the Living (ἡ Χώρα τῶν ζώντων, hē Chōra tōn zōntōn) and Mary, the mother of Jesus, as the Container of the Uncontainable (ἡ Χώρα τοῦ Ἀχωρήτου, hē Chōra tou Achōrētou)." https://en.wikipedia.org/wiki/Chora_Church
The theology of that, as developed in the Greek/Byzantine context, would go back to Plato/Neoplatonism.
Aristotle's sleight of hand between space and place is an interesting angle. What makes a "place" from a "space"? Starting with Zeno's paradox, Aristotle's physics of change approach makes the concept seem modern.
The river analogy from Heraclitus is also insightful.
It's a real testament to Aristotle that we still very much think of space/place as he thought of it. Place is still a very common sense idea to us, and we believe everything has it's place.
That is a very interesting history of the term, I wasn't familiar with that. I know some people have thorized that the term Plato uses, chora, goes back to a a word for dance but this theory sems to be on shaky grounds. Anyhow, ἡ Χώρα τοῦ Ἀχωρήτου, hē Chōra tou Achōrētou is such a great formulation I love how Greek can do that. The Timeaous is one of the key texts for NeoPlatonism and Plotinus has his own discourse on it. So that makes a lot of sense.
Besides the Timaeus, I always think of the Chora Church in Istanbul. "The original, 4th-century monastery containing the church was outside Constantinople's city walls. Literally translated, the church's full name was the Church of the Holy Saviour in the Country (Greek: ἡ Ἐκκλησία τοῦ Ἁγίου Σωτῆρος ἐν τῇ Χώρᾳ, hē Ekklēsia tou Hagiou Sōtēros en tēi Chōrāi). It is therefore sometimes incorrectly referred to as "Saint Saviour". However, "The Church of the Holy Redeemer in the Fields" would be a more natural rendering of the name in English. The last part of the Greek name, Chora, referring to its location originally outside of the walls, became the shortened name of the church. The name must have carried symbolic meaning, as the mosaics in the narthex describe Christ as the Land of the Living (ἡ Χώρα τῶν ζώντων, hē Chōra tōn zōntōn) and Mary, the mother of Jesus, as the Container of the Uncontainable (ἡ Χώρα τοῦ Ἀχωρήτου, hē Chōra tou Achōrētou)." https://en.wikipedia.org/wiki/Chora_Church
The theology of that, as developed in the Greek/Byzantine context, would go back to Plato/Neoplatonism.
Aristotle's sleight of hand between space and place is an interesting angle. What makes a "place" from a "space"? Starting with Zeno's paradox, Aristotle's physics of change approach makes the concept seem modern.
The river analogy from Heraclitus is also insightful.
It's a real testament to Aristotle that we still very much think of space/place as he thought of it. Place is still a very common sense idea to us, and we believe everything has it's place.
That is a very interesting history of the term, I wasn't familiar with that. I know some people have thorized that the term Plato uses, chora, goes back to a a word for dance but this theory sems to be on shaky grounds. Anyhow, ἡ Χώρα τοῦ Ἀχωρήτου, hē Chōra tou Achōrētou is such a great formulation I love how Greek can do that. The Timeaous is one of the key texts for NeoPlatonism and Plotinus has his own discourse on it. So that makes a lot of sense.