The platonic view of man (III).

2004 ◽  
pp. 92-99
Author(s):  
George Sidney Brett
Keyword(s):  
Platonic View

Disciplining Song in Sixteenth-Century Geneva

2015 ◽  
Vol 32 (1) ◽  
pp. 1-39 ◽  
Author(s):  
Melinda Latour
Keyword(s):  
Sixteenth Century ◽  
Social Status ◽  
Social Reform ◽  
Social Disorder ◽  
Platonic View ◽  
Psalm 23 ◽  
Broad Program

Song was frequently disciplined in the sixteenth-century Consistory of Geneva as part of the broad program of social Reform led by Calvin. Between 1542 and 1552, more than one hundred cases involving illicit singing came before the Consistory court. These cases reveal the Consistory’s persistent attempt to control the singing of all members of Genevan society regardless of social status or situation. They also offer a new field of evidence for exploring the boundaries between proper (honneste) and improper (deshonneste) singing in Reformed communities. The bulk of the cases surveyed from this period involved charges of illicit singing alongside other immoral behaviors, such as gambling and fornication. These cases directly linked indecent singing to other forbidden acts—a connection that worked out a neo-Platonic view of music in juridical process and provided the rationalization for the entire project of disciplining song in the courts. Concerns over improper song leading to illicit behavior and ultimately to social disorder were dramatically illustrated in a cluster of Consistory cases related to the famous Bolsec affair that exploded in Geneva near the end of the year 1551. Bolsec’s contrafactum on the tune of Psalm 23 from the Geneva Psalter—written during Bolsec’s lengthy stay in prison—spread his dissenting theology to his supporters and enacted the dangerous potential of song to disrupt the unity of the Reformed city.

The platonic view of man (II).

2004 ◽  
pp. 79-91
Author(s):  
George Sidney Brett
Keyword(s):  
Platonic View

Priscian on Divine Ideas and Mental Conceptions: The Discussions in the Glosulae in Priscianum, the Notae Dunelmenses, William of Champeaux and Abelard

Vivarium ◽  
2007 ◽  
Vol 45 (2) ◽  
pp. 219-237 ◽  
Author(s):  
Irène Rosier-Catach
Keyword(s):  
Middle Ages ◽  
Proper Names ◽  
Ancient Philosophy ◽  
12Th Century ◽  
Divine Mind ◽  
Platonic View ◽  
The Middle Ages

AbstractPriscian's Institutiones Grammaticae, which rely on Stoic and Neoplatonic sources, constituted an important, although quite neglected, link in the chain of transmission of ancient philosophy in the Middle Ages. There is, in particular, a passage where Priscian discusses the vexed claim that common names can be proper names of the universal species and where he talks about the ideas existing in the divine mind. At the beginning of the 12th century, the anonymous Glosulae super Priscianum and the Notae Dunelmenses, which heavily quote William of Champeaux (as master G.), interpret the passage in the context of a growing interest in the problem of universals, raising semantic as well as ontological questions, and introducing a Platonic view on universals in the discussions on the signification of the noun. Moreover, this same passage will be used by Abelard to elaborate one of his opinions about the signification of universal or common names—that they signify "mental conceptions".

scholarly journals Reconciling the Divided Self: Inca Garcilaso de la Vega's Royal Commentaries and His Platonic View of the Conquest of Perú

2003 ◽  
Vol 29 (1) ◽  
pp. 119 ◽  
Author(s):  
Aurora Fiengo-Varn
Keyword(s):  
Garcilaso De La Vega ◽  
Divided Self ◽  
Platonic View ◽  
Royal Commentaries

Mi ensayo intenta demostrar que la producción literaria y el discurso histórico del siglo XVII se encuentran restringidos por la política imperial de expansión y conquista de España. La primera generación de escritores latinoamericanos representa un ejemplo evidente del acomodo del discurso mestizo, el cual tiene que circunscribirse de manera que pueda ser publicado y leído principalmente por un público europeo. Uno de los primeros escritores americanos que logra ser publicado y leído es el Inca Garcilaso de la Vega, hijo de una mujer indígena del Perú y de un conquistador español. Garcilaso escribe a una edad avanzada usando sus recuerdos de los hechos de la conquista del Perú. Su memoria nos narra la historia de la civilización de los Incas vista a través de las teorías neoplatónicas que exponen las ideas filosóficas de síntesis y armonía universal. Garcilaso evita confrontar y cuestionar las ideas imperialistas de España y, por consiguiente, el autor oscurece y silencia la gran catástrofe humana que impuso el dominio español a la población aborigen del Virreinato de Nueva Castiilla en Perú. Aunque las ideas neoplatónicas y el providencialismo católico le permitieron al Inca Garcilaso insertarse en el establecimiento literario europeo, el discurso garcilasiano

Cartesian Substances as Modal Totalities

Dialogue ◽  
1978 ◽  
Vol 17 (2) ◽  
pp. 320-343
Author(s):  
M. Glouberman
Keyword(s):  
Mind And Body ◽  
Platonic View ◽  
The Mind

I. Analytic interpretation of Descartes' argument for a substantial distinction between mind and body works within a framework of assumptions – which is broadly Aristotelian – concerning the character of the Cartesian categories of substance, essence, and mode. Relying on a series of texts concerning the mind/body distinction which is usually passed over by interpreters, I will develop and draw out the implications of a different – a Platonic – view of these categories.

scholarly journals Ibn Khaldun’s Theories of Perception, Logic and Knowledge

1985 ◽  
Vol 2 (2) ◽  
pp. 225-231
Author(s):  
Aliah Schleifer
Keyword(s):  
The Body ◽  
Downward Movement ◽  
Ibn Khaldun ◽  
The World ◽  
Platonic View ◽  
Scholastic Realism ◽  
Speculative Thought

Ibn Khaldun’s theories about perception, logic and knowledge are clearlyinfluenced by Aristotelian thought; however being somewhat ecclectic, he adds,synthesizes and arrives at his own perspective. In addition, however novelIbn Khaldin’s conclusions may be, there is the underlying awareness of theSource of all knowledge: “Knowledge comes only from Allah, the Strong,the Wise.” His philosophy, guided by the Qur’an and the Sunnah and sparkedby his own genius and capacity for speculative thought, sometimes has muchin common with Scholastic Realism, and indeed might be classified as IslamicPhenomenology.According to Ibn Khaldun, man is set apart from the lower stages of Allah’screations by his ability to think. Through this ability and the existence of thesoul, he is able to move towards the world of the angels, the essence of whichis pure perception and absolute intellection. It is the world of the angels whichgives the soul power of perception and motion. Just as the stages are connectedupward, so they are connected downward. For example, the soul acquiressense perceptions from the body as preparation for actual intellectionand acquires supernatural perceptions from the angel stage for knowledge ofa timeless quality. Some scholars have attributed Ibn Khaldun’s descriptionof spheres of existence to Rasa’il Ikhwan As-Safa’ as he was most probablyexposed to them via the school of Abu Al-Qasim Maslamah Al-Majriti inCordova. But , the seventh epistle of the Rasa’il, which deals in detail withthe spheres of existence, does not contain Ibn Khaldtin’s concept of upwardand downward movement, rather it describes a Platonic view of the soul ...

scholarly journals The virtue of innovation: innovation through the lenses of biological evolution

2015 ◽  
Vol 12 (103) ◽  
pp. 20141183 ◽  
Author(s):  
Douglas B. Kell ◽  
Elena Lurie-Luke
Keyword(s):  
Fitness Landscape ◽  
New Products ◽  
Biological Evolution ◽  
Objective Functions ◽  
Biological Concept ◽  
General Terms ◽  
Disruptive Innovations ◽  
To Come ◽  
Platonic View ◽  
Evolutionary Fitness

We rehearse the processes of innovation and discovery in general terms, using as our main metaphor the biological concept of an evolutionary fitness landscape. Incremental and disruptive innovations are seen, respectively, as successful searches carried out locally or more widely. They may also be understood as reflecting evolution by mutation (incremental) versus recombination (disruptive). We also bring a platonic view, focusing on virtue and memory. We use ‘virtue’ as a measure of efforts, including the knowledge required to come up with disruptive and incremental innovations, and ‘memory’ as a measure of their lifespan, i.e. how long they are remembered. Fostering innovation, in the evolutionary metaphor, means providing the wherewithal to promote novelty, good objective functions that one is trying to optimize, and means to improve one's knowledge of, and ability to navigate, the landscape one is searching. Recombination necessarily implies multi- or inter-disciplinarity. These principles are generic to all kinds of creativity, novel ideas formation and the development of new products and technologies.

Philosophie als Transzendieren. Der Aufstieg zum höchsten Prinzip bei Platon und Plotin

1998 ◽  
Vol 3 ◽  
pp. 29-42 ◽  
Author(s):  
Jens Halfwassen
Keyword(s):  
Basic Feature ◽  
Dialectical Thinking ◽  
Platonic View

Abstract Transcendent thinking as a basic feature of metaphysical philosophy has always claimed to be more than a mere cognition of reality in terms of its phenomena. Transcendent philosophy intends to consider reality from the perspective of a fundamental ground transcending the reality ordered by that ground. Plato, who created the very notion of philosophy, described the love of wisdom as an ascent to the absolutely transcendent One and Good, which he believed to be the principle and source of all being. Plotinus both took over and renewed the Platonic view of philosophy as transcendent thinking. In his view, the philosopher can only relate to that principle which transcends even thinking itself by practicing a mystical philosophy and thereby leaving behind his own dialectical thinking.

scholarly journals The Initial Anthropology in Aristotle’s Nicomachean Ethics

wisdom ◽  
2017 ◽  
Vol 8 (1) ◽  
pp. 65
Author(s):  
Georgia APOSTOLOPOULOU
Keyword(s):  
Ethical Theory ◽  
The Other ◽  
Nicomachean Ethics ◽  
Common Elements ◽  
Human Animal ◽  
Practical Life ◽  
Aristotle's Ethics ◽  
The One ◽  
Platonic View ◽  
Living Being

In the ‘Foreword’, I address some aspects of Academician Georg Brutian’s philosophy. The Initial Anthropology paper follows. In his Nicomachean Ethics, Aristotle considers the relation of ethical theory to anthropology in a specific way. He sets out an initial anthropology that describes the human through its common and non-common elements to plants as well as to ‘other animals’. The conclusion is that the human animal is the only living being that is endowed with reason and carries out ‘practical life’. We may call this difference ‘the anthropological difference’. In his ethical theory, Aristotle points to the limits of the anthropological difference. On the one hand, he holds that only practical theory can explain the ‘practical life’ as well as the ‘human Good’. On the other hand, he highlights that the human is higher than the ‘other animals’, since the human is endowed with the divine element of intellect; nevertheless, there are beings that are ‘more divine’ than the human. Thus Aristotle corroborates the human and its practical life, without abandoning the Socratic-Platonic view of the Divine. In this aspect, the alleged anthropocentrism of Aristotle’s ethics is to be reconsidered.

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