Transformations of the Soul: Aristotelian Psychology by Dominik Perler (ed.)

By Dominik Perler (ed.)

Aristotles De anima formed philosophical debates a long way past the center a while and gave upward push to a couple of theories concerning the nature of the soul, its numerous capabilities and its relation to the physique. the 10 contributions to this booklet, a distinct factor of the magazine Vivarium, study a few of these theories within the interval among Albertus Magnus and Descartes. They pay specific realization to the query of ways the metaphysical prestige of the soul and its elements was once defined, and learn Aristotelian bills of cognitive actions akin to perceiving, imagining and pondering. the 10 case experiences concentration either on defenders of the Aristotelian paradigm and on its critics, arguing that one aren't search for a second of holiday with Aristotelianism, yet for numerous levels of transformation.

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We’ll fade in to the mediaeval account around 1250 in §3, where I discuss Aquinas at some length as representative of what I’ll call the “mainstream” view of mental architecture. In §4 I’ll talk about the dissent from the mainstream view by Duns Scotus and William of Ockham. Scotus’s dissent is in the end minor, but Ockham’s is not; he inaugurates a radical minority tradition opposed to the mainstream. By way of conclusion I’ll offer some suggestions for why the radical minority tradition eventually won out and became the dominant majority tradition in the Cartesian account of the mind ca.

59 Albertus rightly assumed that Averroes would always side with Aristotle against Plato, and hence with unity against plurality. 3, 414b28-30). 60 Albertus suspects that Averroes is advocating a pluralist position in the footsteps of the abovementioned argument from Aristotle’s De generatione animalium that in the 56) Albertus Magnus, De anima, lib. I, tr. 15, 58. I am not aware of a similar passage in De homine. Cf. Hendryk Anzulewicz, “Die platonische Tradition bei Albertus Magnus. Eine Hinführung”, in The Platonic Tradition in the Middle Ages, ed.

N. 51 Albertus replies with the dictum, borrowed from Avicenna, that the human soul is an incorruptible substance from which emanate some powers which operate without bodily organs. 52 Avicenna’s distinction between organic and non-organic powers therefore enables Albertus to remedy a weakness of his position. Albertus solves the problem that the same substance appears mortal and immortal by making the soul essentially one, from which flow diverse powers, some of which survive the death of the body, whereas the organic powers die.

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