Ancient Greek Psychology and Modern Mind-Body Debate by E. Ostenfeld

By E. Ostenfeld

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Blumenthal, “Soul Vehicles in Simplicius,” in Platonism in Late Antiquity, ed. Stephen Gersh (Indiana, 1992), 173–88; Maria Di Pasquale Barbanti, Ochema-pneuma e phantasia nel neoplatonismo (Catania, 1998). 36 George of Trebizond, Comparationes philosophorum Aristotelis et Platonis (Venice, 1523), sig. [Iv]r-[Ivi]v. This work fijirst appeared in 1458. On George, see Monfasani, George. 32 chapter one internal spiritus, estimating its nature analogous to the celestial element. This vehicle is partly separated from the seed and partly bound to it.

50 But how can an agent devoid of cognition achieve a determined order and a defijinite end in the act of production? 3 (Diels, 313 = Fleet, 70–71). 6, 333b11. 50 nicolò leoniceno 37 marionettes. If natural things are not produced by chance, it is sensible to think that they draw their existence from themselves or from another cause. 51 Instead of calling nature “reason-principle,” Simplicius preferred to give it the name of “co-responsible” (sunaitios) which is rendered as the “concause” (concausa) in Leoniceno’s Latin translation.

Padua, 1992), 121–34; eadem, “L’influence des astres sur le corps humain chez Pietro d’Abano,” in Le corps et ses énigmes au Moyen Âge, ed. Bernard Ribémont (Caen, 1993), 73–86. 28 chapter one (celestial and elemental heat). For him this idea contradicts Aristotle’s teaching. Even in the medieval translation Pietro used, Aristotle did not recognize celestial heat as the instrument of the formative power nor of any other power commanding it. In particular, Leoniceno stresses that the Stagirite placed heat, which renders the seed fertile, not outside the seed like celestial heat but inside the seed.

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