New PDF release: An examination of a Thirteenth-Century Treatise on the Mind

By Denise Ryan

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Additional resources for An examination of a Thirteenth-Century Treatise on the Mind Body Dichotomy: Jean de La Rochelle on the Soul and its Powers

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The second is conceptualising something that is permanently known by the soul and it refers to syllogistic reasoning, such as; the whole is greater than its parts; every continuum is a whole; therefore every continuum is greater than its parts.

66 Summa, C. 20, 26-30. Sed dicimus corpus tantum per coniugii copulam seminari; creacionem uero anime solum creatorem nosse, eiusque iudicio corpus coagulari in uulva, et compingi atque formari; ac formato iam corpore, animam creari et infundi, ut uivat in utero homo. 33 Having discussed the origin of the soul Jean wants to show that the soul is a substance, that it is incorporeal, that it is simple and that it is one in three powers. 68 Further the soul does not have spatial dimension which is clear with reference to the imaginative, the memorative and the intellectual powers.

14, 4-5. Anima falsitatem habet: ergo non est ueritas, nec de ueritate: ueritas autem divina substancia est. 60 31 from matter, the substance of the soul must be immaterial. Further proof for its immateriality can be seen in the ability of the intellect to receive the ‘species’ of things, a term used in the thirteenth century to explain how the soul knows objects in the world with the senses and with the soul’s intellect. The soul’s intellect is immaterial; for if it was material like a sense, it would not receive any sort of species whatsoever of a sensitive thing beyond itself, but only that species which has a likeness with an organ, such as sight to colour, hearing to sound and not the opposite.

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An examination of a Thirteenth-Century Treatise on the Mind Body Dichotomy: Jean de La Rochelle on the Soul and its Powers by Denise Ryan


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