权益分类	功能权益	普通用户	{{item.name}}会员
{{category.name}}	{{benefitItem.name}}

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

中世纪后期亚里士多德哲学接受过程中智力和灵魂理论的发展

基本信息

批准号：
11410003
负责人：
RIESENHUBER Klaus
金额：
$ 3.46万
依托单位：
Sophia University
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (B).
财政年份：
1999
资助国家：
日本
起止时间：
1999 至 2000
项目状态：
已结题

项目摘要

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

本研究项目的目的是调查亚里士多德智力和灵魂理论在世俗哲学盛期和晚期的接受和解释历史。出于方法论的原因，还必须考虑其在阿拉伯哲学中的解释，特别是阿维森纳和阿威罗伊，以及产生了相当大影响的新柏拉图精神概念，特别是“因果自由”，以及奥古斯丁关于人类精神的心理学概念。通过本研究，在《论阿尼玛》的解释史上，可以分为以下几个步骤和流派： 1、13世纪上半叶，亚里士多德的智力理论根据阿维森纳的理论提出。这些解释表现出多种多样的形式，结合奥古斯丁的启蒙理论，形成了对代理智力对其与上帝的认同的否认（牛津学派）。 2. 在从 1250 年到 70 年代最重要的时期（从法里斯艺术学院引入《De anima》作为教学手册到对其的谴责），出现了相互矛盾的解释：（1）阿尔伯特·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经被奥古斯丁的术语所看待，智力和灵魂已经被确定，灵魂和身体的实质性统一已经朝着人的新形象积极发展（阿尔贝图斯，阿奎那）；由此，与阿威罗伊关于智力统一的新柏拉图理论的对抗成为了刺激因素。 3、从1280年到1300年的过渡时期，阿威罗主义的智力理论从巴黎转移到帕多瓦和博洛尼亚，在那里促进了基于智力统一理论的对亚里士多德的统一理解。另一方面，在科隆的多米尼加学派中，弗莱贝格的迪特里希将代理智力与奥古斯丁的“abditum mentis”联系起来，在此基础上，埃克哈特大师建立了德国神秘主义，其基础是灵魂非受造基础的概念。5。从14世纪中叶到15世纪中叶，作为主体智力形而上学理论底层的抽象理论逐渐被唯名论和经验主义所取代，而另一方面，随着柏拉图思想的接受，它被人的自我认识理论所取代。 6． 16世纪，灵魂不朽成为讨论的中心。较少的