By Miklós Vassányi
Plato’s notion of the realm as a cosmic dwelling being, possessed of a soul, used to be very important to the Stoic and Neo-Platonic philosophers, yet light with the increase of Leibniz and the rationalists. This ebook discusses how and why the German Romantics of the overdue 1700s and early 1800s got here again to embody the lifestyles of the area soul.
Read or Download Anima Mundi: The Rise of the World Soul Theory in Modern German Philosophy (International Archives of the History of Ideas Archives internationales d'histoire des idées) (Volume 202) PDF
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Extra info for Anima Mundi: The Rise of the World Soul Theory in Modern German Philosophy (International Archives of the History of Ideas Archives internationales d'histoire des idées) (Volume 202)
188). 9 Cf. “Car ces sortes de causes áscil. les causes occasionnellesñ ont toûjours & tres-promptement leur effet, & sans elles l’effet ne se produit jamais. ” in Traité de la nature et de la grace, Deuxiéme Discours (“Des Loix de la Grace en particulier, & des Causes occasionnelles qui les réglent & qui en déterminent l’efficace”), thesis VI; ŒC, vol. 5, pp. 211–212. 10 De la recherche de la vérité, Livre III, 2e partie, ch. VI: “Que nous voyons toutes choses en Dieu” (ŒC, vol. 1, p. 254). 11 Traité de la nature et de la grace, Troisiéme Discours (“De la Grace.
However, as soon as we want to express ourselves with scientific rigour, talking “proprie”, we should never insinuate that ‘nature’ as such really carries out anything on its own, by its own force, etc. Sturm’s argument, again, departs from a consistent, analytical interpretation of the concept of the omnipotency of God: if God is omnipotent, omniscient, omnipresent, infinitely good and infinitely wise, then it seems illogical to say that any other agent really distinct from God should act, even by a delegation of power from God, as efficient cause and regulative principle of natural change.
By M. ) 14 This is exactly the stance Leibniz does not accept. As W. ” (Schmidt-Biggemann, 2001, p. , tendency to sin, says Malebranche, is a consequence of the Fall, whereby man, in the primordial person of Adam, yielded to his senses, and became unable to follow the directions of his intellect. Therefore, the tentation of the pleasure of the flesh had to be counterbalanced, in the divine scheme of salvation, by the délectation prévenante of divine grace, the meritory cause of which is the sacrifice of Jesus Christ alone.