The development of the theory of the intellect and of the soul in the reception of Aristotle's philosophy in the later middle ages

本研究项目的目的是调查在高等和晚期经院哲学时期对亚里士多德的智力和灵魂理论的接受和解释的历史。由于方法论上的原因，还必须考虑到阿拉伯哲学对它的解释，特别是阿维森纳和阿威罗伊，以及新柏拉图主义的心灵概念，它产生了相当大的影响，特别是“原因论”，进一步说，奥古斯丁的人类心灵的心理学概念。通过这一研究，在“人的灵魂”的解释史上，可以区分出以下几个步骤和学派：1。在13世纪上半叶，亚里士多德的智力理论根据阿维森纳被揭露出来。在与奥古斯丁的启示理论相结合的情况下，这些解释表现出了广泛的多样性，从对代理智力的否认到对上帝的认同（牛津学派）。2. 从1250年到70年代这段最重要的时期（从引进《论动物》作为法里斯艺术学院的教学手册到对它的谴责），出现了相互矛盾的解释：(1)阿尔伯图斯·纳格努斯，(2)布拉班特的西格鲁斯，(3)博纳文图拉，(4)托马斯·阿奎那。一方面，灵魂与身体的关系已被视为奥古斯丁术语，智力和灵魂已被确定，实质性的统一的灵魂和身体已积极发展为一个新的形象的人（阿尔伯图斯，阿奎那）；因此，与阿威罗伊关于智力统一性的新柏拉图主义理论的对抗成为了刺激因素。3. 在1280年至1300年的过渡时期，阿威罗伊主义的智力理论从巴黎转移到帕多瓦和博洛尼亚，在那里，基于智力统一理论的对亚里士多德的统一理解得到了促进。另一方面，在科隆的多明尼加学派中，迪特里希（Dietrich of Freiberg）把代理智力与奥古斯丁的“abditum mentis”联系起来，在此基础上，埃克哈特（Meister Eckhart）建立了德国神秘主义，建立在灵魂的未被创造的基础上。从14世纪中叶到15世纪中叶，处于能动智力形而上学理论底层的抽象理论，在唯名论和经验主义面前失去了地位，而在另一方面，随着柏拉图思想的接受，它又被人的自我认识理论所取代。在16世纪，灵魂的不朽成为讨论的中心。少

The purpose of this reseach project was an investigation in/the history of reception and interpretation of Aristotle's theory of the intellect and of the soul in the periods of high and late scnolastic philosophy. For methodological reasons, there had to be taken into account also its interpretations in Arab philosophy, especially Avicenna and Averroes, as well as the Neo-platonic conception of mind, which has exercised considerable influence, especially the "Liber de causis", and, further, Augustine's psychological conception of the human mind. Through this research, in the history of interpretation of "De anima", the following steps and schools have been distinguished : 1. In the first half of the 13th century, Aristotle's theory of intellect has been exprosed according to Avicenna. The interpretations show a wide variety, form a denial of the agent intellect to its identification with God (Ox-ford school), in the combination with Agustine's theory of illumination. 2. In the most imp … More ortant period from 1250 to the seventies (from the introduction of "De anima" as teaching manual in the Arts-Faculty in Faris to its condemnations), conflicting interpretations have been developped : (1) Albertus Nagnus, (2) Sigerus of Brabant, (3) Bonaventura, (4) Thomas Aquinas. While, on one side, the soul-body-relation has been seen in Augustinian terms, intellect and soul have been identified, the substantial unity of sould and body has been posilively developped towards a new image of man (Albertus, Aquinas) ; whereby the controntation with Averroes' Neo-platonid theory of the unity of the intellect has served as stimulating factor. 3. In the period of transition from 1280 to 1300, the Averroist theory of intellect shifted from Paris to Padova and Bologna, where a unified understanding of Aristotle, based on the theory of the unity of the intellect, has been promoted . On the other side, in the Dominican school of cologne, Dietrich of Freiberg connected the agent intellect with Augustine's 'abditum mentis', on which basis Meister Eckhart has built German mysticism, founded in the conception of the uncreated ground of the soul.5. From the middle of the 14th to the middle of the 15th century, the theory of abstraction, which lies at the bottom of the metaphysical theory of the agent intellect, lost ground to nominalism and empiricism, while, on the other side, with the reception of Plato's thought, it was replaced by a theory of man's self-knowledge.6. In the 16th century, the immortality of the soul became the center of discussion. Less