The evolution of medieval thought by David Knowles

By David Knowles

A recognized textual content with an advent and statement by way of Brooke and Luscombe. It finds the relationship among the idea of the Medieval colleges of philosophy and that of the Greek philosophers. the hot variation has been absolutely revised, up to date and corrected.

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Plotinus is nowhere more profound and more subtle than in his psychology, and on two points his teaching has found its way into Christian tradition: the one, that the human soul is present everywhere in the human organism as informing and uniting the whole, and nowhere locally; the other, that in the disembodied spirit the functions directly depending upon the body, such as reasoning and memory, will be in abeyance. For Plotinus, even more truly than for Plato, the hereafter or rather, as both prefer to call it, the 'yonder' is more real than the now and the here.

Objects outside the mind impinged upon the senses, and from the sense-impression, after a process of sorting and cataloguing, the light of reason enabled the mind to extract the essence, that which made the thing what it was; this essence formed the basis of all scientific knowledge, and by this process the external thing became an inmate of the mind, not as it existed with bulk and qualities, but according to the mode and manner of an intellectual comprehension. As for the perceptible object itself, whereas for Plato it was the space­ conditioned reflection of its unseen constitutive form or idea, for Aristotle the metaphysical analysis of being took effect within the visible thing or substance and nowhere else.

All this, stripped of its rhetorical colour, has in it much of truth, and it is also true that by no merely mechanical, ingenious, logical man

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