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

这一研究项目的目的是考察亚里士多德关于智力和灵魂的理论在高、晚期科学哲学时期的接受和解释的历史。由于方法论上的原因，还必须考虑到它在阿拉伯哲学中的解释，特别是阿维森纳和阿维罗斯，以及产生了相当大影响的新柏拉图心智概念，特别是“Liber de causis”，以及奥古斯丁对人类心理的心理概念。通过对阿维森纳的研究，可以看出：1.13世纪上半叶，阿维森纳对亚里士多德的智力理论进行了阐释。在与阿古斯丁的照明理论相结合的情况下，这些解释表现出了广泛的多样性，从对主体智力的否认到它对上帝的认同(奥克斯-福特学派)。2.在The Most Imp…中从1250年到七十年代(从引入“德阿尼玛”作为艺术-法里斯学院的教学手册到它的谴责)，更多的宗教时期，已经发展出相互冲突的解释：(1)阿尔伯特斯Nagnus，(2)西格鲁的布拉班特，(3)博纳文图拉，(4)托马斯·阿奎那。虽然，一方面，灵魂-身体-关系已经在奥古斯丁术语中看到，智力和灵魂已经被识别，灵魂和身体的实质性统一已经积极地发展到一个新的人的形象(阿尔伯特斯，阿奎那)；由此与阿弗罗斯的新柏拉图理论的智力统一的合同已作为刺激因素。3.从1280年到1300年的过渡时期，阿弗罗主义的知识分子理论从巴黎转向帕多瓦和博洛尼亚，在那里倡导了以智力统一性理论为基础的对亚里士多德的统一理解。另一方面，在多米尼加的科隆学派中，弗莱贝格的迪特里希将代理人的智慧与奥古斯丁的“abditum entis”联系在一起，在此基础上，梅斯特·埃克哈特建立了德国神秘主义，建立在灵魂的未被创造的地面的概念中。从14世纪中叶到15世纪中叶，处于主体智力形而上学理论底层的抽象论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，抽象论被人的自知论所取代。在16世纪，灵魂的不朽成为讨论的中心。较少

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