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Extra info for Monopsychism Mysticism Metaconsciousness: Problems of the Soul in the Neoaristotelian and Neoplatonic Tradition
The religious fervor speaking from it can hardly be surpassed. And the non-discursive character of the climactic experience of man is here stated without any ambiguity. Of course it would be ridiculous to assurne that the objects of this intuition are principles of logic. Therefore I said that it is remarkable that Ross decided to include it in his collection of fragments. It seems entirely irreconcilable with his interpretation of Aristotle. Ey assigning it to the Eudemus, Ross indicated that he considers the fragment to belong to the Platonic phase of Aristotle's philosophizing.
2 Obviously a very careful definition of terms is called for - but also a better understanding of experiences meant by Ibn Bagga and A verroes when they spoke of union. A study of certain aspects of Freemasonry or of Quakerism would shed considerable light on this kind of mysticism. And perhaps simply going back to some Aristotelian texts will help our understanding of the ecstasies of rational mysticism. Who wouldn't be familiar with the opening passage of Aristotle's M etaphysics? Starting from the premise that to know is what all men are striving after, Aristotle step by step shows what kind of knowledge will satisfy that striving.
158, this claim accepted by E. Bignone, L'Aristotele perduto e la formazione filosofica di Epicuro, Florence 1936, vol. H, p. 76. ] D. Ross, Aristotelis fragmenta selecta unhesitatingly assigned the passage to Aristotle's Eudemus (as fr. 10). The text above follows that of F. C. Babbitt in the Loeb series (1936, repr. 1957) rather than that of Ross, who reprints the text of Sieveking (Teubneriana 1935). However in the second from the last line, I adopted the ReiskeSieveking text, reading lv ~Ae:,,'ii in lieu of ~A'ii.