table ronde du Centre national de la recherche scientifique, Paris, 27-29 mars 1979. Huygens et la France (Paris, Vrin, 1981, p. 99-114) CHRISTIAAN HUYGENS VU PAR LEIBNIZ par Albert HEINEKAMP (*) (Leibniz-Archiv, Hannover) Les ...

Literature and the soul.--Literature and light.--Literature and beauty.--Literature and the Word.

The present study is a cross-sectional survey that investigates ethical practices among Chinese psychotherapists from the perspective of a large representative sample of Chinese clients (N?=?1,100). In reports from clients, we found that psychotherapists did poorly in providing informed consent and had other ethical difficulties in the therapeutic setting and with dual relationships. We conclude that Chinese culture, especially Confucianism, had significant impact on the attitudes toward the psychotherapists' ethical practices, which complicated ethical dilemmas. It is important for cross-cultural psychotherapists (...) to become sensitive to the influences of traditional Chinese culture when counseling Chinese clients. (shrink)

Aristotle's definition of the soul should be interpreted as: 'the soul is the entelechy of a natural body that serves as its instrument'.

CHAPTER ONE A 'DREAMING KRONOS' IN A LOST WORK BY ARISTOTLE In the following study we shall be concerned with the interpretation of dreams. ...

In animal husbandry in The Netherlands, as in a wide variety of other societal areas, we see an increased awareness of the fact that progress cannot be attained anymore by simply repeating the way we modernized this sector in the decades before, due to the multiplicity of the problems to be dealt with. The theory of reflexive modernization articulates this macro-social phenomenon, and at the same time serves as a prescriptive master-narrative. In this paper, I analyse the relationship between Feenberg's (...) instrumentalization theory and reflexive design; that is, the approach of doing reflexive modernization. Feenberg's analytical distinction between primary and secondary instrumentalization is useful in highlighting the way social and political values are inscribed into technological arrangements, but is not meant as a method. Reflexive design, on the other hand, is meant to be a reflective and deliberative method that aims to articulate, assess and reintegrate hitherto unquestioned values and presuppositions into new designs of production systems. Reflexive design thus may be seen as a conscious strategy of making explicit the separate stages of instrumentalization in advance, instead of criticizing the implicit embedding of dominant values in technological artefacts once they have been realized. The approach is illustrated with a case from animal husbandry. (shrink)

Proclus was one of the major Greek philosophers of late Antiquity. In his metaphysics he developed and systematized problems of Plato's thought, such as participation; transcendence - immanence; causation - participation - return; henads and monads; first and second causality. Before and after his works had been translated into Latin, Proclus influenced the Christian West through the _Liber the causis_, a Latin translation of an anonymous Arab version of Proclus' _Elementatio theologica_.

Hippolytus of Rome on Aristotle’s definition of the soul. His work Concerning the Soul is obscure. For in the entire three books [where he treats of his subject] it is not possible to say clearly what is Aristotle’s opinion concerning the soul. For, as regards the definition which he furnishes of soul, it is easy [enough] to declare this; but what it is that is signified by the definition is difficult to discover. For soul, he says, is an entelecheia of (...) a sôma physikon organikon; [but to explain] what this is at all, would require a very great number of arguments, and a lengthened investigation. (shrink)

Proposes an innovative rethinking of Aristotle’s work as a system that integrates his theology with his doctrine of reproduction and life. In this deep rethinking of Aristotle’s work, Abraham P. Bos argues that scholarship on Aristotle’s philosophy has erred since antiquity in denying the connection between his theology and his doctrine of reproduction and life in the earthly sphere. Beginning with an analysis of God’s role in the Aristotelian system, Bos explores how this relates to other elements of his philosophy, (...) especially to his theory of reproduction. The argument he develops is that in talking about the cosmos, Aristotle rejected Plato’s metaphor of artisanal production by a divine Demiurge in favor of a biotic metaphor based on the transmission of life in reproduction, in which pneuma—not breath as it is often interpreted but the life-bearing spirit in animals and plants—plays a key and sustaining role as the vital principle in all that lives. In making this case, he defends the authenticity of the treatises De Mundo and De Spiritu as Aristotle’s, and demonstrates Aristotle’s works as a unified system that sharply and comprehensively refutes Plato’s, and in particular replaces Plato’s doctrine of the soul with a theory in which the soul is clearly distinguished from the intellect. “Bos offers a fresh, interesting, and important perspective. His interpretation will be very controversial, but if he is right, the standard Anglo-American interpretation of Aristotle will have to change radically.” — Malcolm Wilson, author of Structure and Method in Aristotle’s Meteorologica: A More Disorderly Nature. (shrink)

The work _De spiritu_ is an important but neglected work by Aristotle. It clearly shows for the first time that Aristotle assumed a special body as the ‘instrument’ of the soul. By means of this soul/body the soul forms the visible body of plants, animals and human beings.

These are two of only three medieval treatises known to the editors explicitly devoted to discussion of concepts. That is not to deny that other works treat extensively of concepts among other matters.

Het is zeer verheugend dat een nieuw boek van mevr. C.J. de Vogel verschenen is. Het is historisch van belang en de schrijfster verdient het, dat mede hierdoor nog weer eens de aandacht gevestigd wordt op haar persoon en haar werk. Daaraan wordt ook bijgedragen door de ‘Prof. dr. C.J. de Vogel Stichting ter bevordering van de wijsbegeerte der klassieke Oudheid’ die zich heeft ingezet voor het organiseren van de ‘C.J. de Vogel-Memorial lectures’. Deze vormen nu reeds bijna vijftien jaar (...) de openingslezing van de conferenties van de International Plato Society die om de drie jaar gehouden worden. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Aristotle on the Etruscan Robbers:A Core Text of "Aristotelian Dualism"Abraham P. Bos (bio)1. A Non-Platonic Dualism in Aristotle's Lost WorksThe Soul of a Mortal on Earth is not "At Home," says Aristotle in his dialogue Eudemus. The story about the mantic dream of the expatriate Eudemus and his expectation that he "will return home"1 is well known. It makes clear that, in Aristotle's view, the death of the human (...) individual should be interpreted as the soul's "return to its homeland."2 This is strongly suggested by "the revelation of Silenus" which Plutarch (first century CE) passes down in a literal quotation from the Eudemus.3 It contains the theme of human life on earth as a punishment (timôria). The motif of human life as a punishment is central to two texts by Iamblichus (250-325 CE) and Augustine (354-430 CE), which are usually connected with Aristotle's Protrepticus.4 I want to examine these texts in more detail here. My intention in the following exposition is to propose a non-Platonistic explanation of these texts. In my opinion they have wrongly been read as testimonies of a "Platonistic" phase in Aristotle. The existence of such a phase in Aristotle's development has never been proved. Besides, the interpretation of these texts suffered from the fact that [End Page 289] Aristotle's De anima had also been explained in an unhistorical way since Alexander of Aphrodisias in the third century CE.2. Revising the Modern View of AristotleWe have to make a different assessment of Aristotle's contribution to the discussion on the soul compared with what was current until recently. For after W. Jaeger5 and F. Nuyens6, modern scholars became inclined to leave Aristotle's dialogues out of consideration, because they regarded them as "Platonizing." But a fundamental correction is necessary on this point.7 Jaeger led modern Aristotle studies in a wrong direction by assuming a sharp distinction between Aristotle's lost dialogue Eudemus and his surviving treatise De anima. Although nowadays Jaeger's theory for many scholars is something of a dead horse, nevertheless a real alternative has not been proposed. We still have to get rid of the consequences of the Jaegerian paradigm and develop a unitary interpretation of Aristotle's entire oeuvre. Even more consistently than O. Gigon has already done,8 we should assume that Aristotle's lost works and his surviving biological writings and De anima did not propose two (or more) different psychological theories but one and the same. Because this one Aristotelian psychology was a non-Platonistic but nevertheless dualistic psychology, we have much more reason than could be recognized in the past to assume Aristotelian influence on this discussion.On one essential issue Aristotle disagreed with his teacher Plato: the soul,9 more particularly the indissoluble bond of the soul with a body. Aristotle radically and [End Page 290] consistently argued for the distinction between nous and psychè.10 For Aristotle the nous-in-act is always wholly incorporeal. But he considered it characteristic of the soul that it cannot carry out its functions "without body."11However, the crucial question is: what body does Aristotle mean when he says that the soul cannot perform its specific activities "without body"? Jaeger and Nuyens were wholly convinced that Aristotle was referring to the visible, external body of a human being, animal, or plant. Hence they saw a yawning gap between Aristotle's views in De anima and his position in the dialogue the Eudemus. In the Eudemus Aristotle had clearly argued that the soul can perform its own functions very well, indeed better, without the galling and oppressive visible body.12 But in De anima II 1, in his famous definition of "the soul," Aristotle says that the soul is inextricably bound up with a "sôma physikon organikon."13 Jaeger and Nuyens, following an almost unanimous tradition since Alexander of Aphrodisias in the third century CE, interpreted this sentence in the sense that the soul is the formal principle or entelechy of an "organic body" or a "natural body equipped with organs," i.e., the visible body... (shrink)

This paper is a commentary to a paper by Erik Paredis (2011). It is firstly argued that the theories of technology, as distinguished by Feenberg, cannot adequately explain the different interpretations of the role of technology in the transition towards sustainability, as Paredis argues. Secondly, the basic argument of Paredis is countered that transition research is fundamentally handicapped by its constructivists roots to discriminate between options. Finally it is argued that a third strand of transition research exists that is explicitly (...) interventionist, and that nurtures specific technology in context. (shrink)