Thesis (M.A.B.S.)--Multnomah School of the Bible, 1982. / Typescript. Includes bibliographical references (leaves 45-50).

Thesis (M.A.B.S.)--Multnomah School of the Bible, 1982. / Typescript. Includes bibliographical references (leaves 45-50).

This thesis attempts to explain Aristotle's conception of the self-mover (introduced in Physics VIII. 4-6) by analysing, in particular, the relationship between the locomotive faculty of the soul and the sumphuton pneuma. Aristotle's theory of self-motion calls for resolutions to three major problems: (a) how is self-motion to be explained without denying the existence of the first mover, i.e. the ultimate cause of the motions of all sublunary beings? (b) how is the self-motion of the living being different from the natural motion of the non-living being? and (c) what is the relationship between the unmoved moving part and the moved part of the self-mover (identified as the soul and the body)? Chapter I discusses (i) some potential problems that Aristotle faces in maintaining the theory of self-motion as a part of his overall theory of natural change, (ii) the characteristics and the relationships of the internal parts of the self-mover, and (iii) the reason for identifying the parts with the soul and the body. Chapter II turns to examine modem views on Aristotle's conception of the soul-body relationship, focusing on the functionalist interpretation of it as entailing compositional plasticity, viz. the view that the same psychological state may be realised by several different material states. Chapter III examines what psychological capacities are necessary for the arousal of animal locomotion and what their interrelationships are, whereas Chapter IV argues against Nussbaum's claim that Aristotle maintains that phantasia is an absolutely necessary capacity for an animal to arouse locomotion. Chapter V analyses the locomotive faculty and its relationship with the sumphuton pneuma. On the basis of this examination, this thesis ascribes to Aristotle the following claims: (al) that all natural beings have natures for initiating their own motions, which cannot be merely brought about by the external mover, (bl ) that self-motion is differentiated from natural motion in that, although both depend on external conditions, the former, unlike the latter, also depends on the internal condition of the mover, and (CI) that psychological capacities can be realised only in the pneuma and in nothing else.

No description available.

Thesis (PH. D.)--University of Chicago, 1903. / Vita. Includes bibliographical references. Also available on the Internet.

A partir d’une lecture exégétique et philosophique de l’évangile et de textes qui ont pu l’influencer, notre dissertation vise à démontrer que, selon Jean, l’Esprit est la puissance qui permet au Christ de s’étendre dans l’espace et le temps par l’intermédiaire de l’écrit et du rite. D’un point de vue synchronique, en effet, tout se passe comme si l’Esprit (PNEUMA) actualisait l’œuvre du Christ pour ceux qui ne l’ont pas connu, d’une part à travers une initiation textuelle, celle de l’évangile lui-même, d’autre part à travers une initiation sacramentelle que le texte laisse entrevoir. D’un point de vue diachronique, notre recherche conclut que la pneumatologie du quatrième évangile emprunte librement à la cosmologie de Philon d’Alexandrie, à la théologie sacramentelle de Paul, voire aux réflexions sur l’inspiration menées dans d’autres pièces du corpus johannique. En ce qui concerne la pneumatologie de l’évangile, nous défendons donc la thèse de la cohérence, qui tient à un référent culturel commun, le moyen platonisme, et à un processus de réinterprétation des parties plus anciennes du texte dans les plus récentes.

Univ., Diss.--Washington, 2005.

Darbe tiriamas Herakleito kosmologijos ir stoikų fizikos santykis. Analizuojamos paralelės, skoliniai, bei novatoriški bruožai. Tiek Herakleito, tiek Ankstyvosios ir Viduriniosios Stojos atstovų raštai žuvę, yra surinkti ir išleisti tik fragmentai (M. Adomėnas 1995; I. Arnim1903-1924). Remiantis Herakleito ir stoikų filosofijos tyrinėtojų darbais (F. Ch. Kessidi 1982; Ch. H. Kahn 1966; M. Boeri 2001; A. A. Stoliarov 1999), darbe teigiama, kad Herakleitas turėjo žymios įtakos stoikų kosmologijai. Stoikai kaip ir Herakleitas mąstė pasaulį akcentuodami judėjimą, pasikeitimą ir kokybinę įvairovę, tačiau Stojos teorija pasaulio „darbinei schemai“ suteikia daugiau sistematiškumo ir struktūros. Stoikai savo fizikoje iš Herakleito perėmė vienintelio, tačiau vis atsinaujinančio ir cikliškai besivystančio kosmo sampratą, ugnies, kaip aktyvaus formuojančio principo koncepciją, bei logo - visuotinio kaitos kosme dėsnio sampratą, tačiau visos šios sąvokos, stoikų buvo praplėstos ir/arba modifikuotos. Taip pat magistro darbe analizuojamos naujos, stoikų sukurtos sąvokos: tvirtinimas, kad „viskas yra kūnas“, išreiškė originalų požiūrį į kosmą, „pneuma“[τό πνεύμα] – kosminė jėga, kurianti pasaulį, esantį nuolatinėje dinamikoje, Logas kaip ir Dievas, - materialūs. Sukuriama teorija apie „simpatiją“[συμπάθεια], - užtikrinančia visų kosmo dalių tarpusavio sąveiką. Darbe analizuojamos Stojos atstovų pateiktos... [toliau žr. visą tekstą] / This Master thesis studies the relationship between Heraclitus‘ Cosmology and Stoic Physics. The parallels between both writings, as well as appropriations and innovative ideas are discussed. Both Heraclitus‘ and Early and Middle Stoa‘s writings are lost and only fragments have survived and been published (M. Adomėnas 1995; I. Arnim1903-1924). Following the work of the researchers of Heraclitus and Stoic Philosophy (F. Ch. Kessidi 1982; Ch. H. Kahn 1966; M. Boeri 2001; A. A. Stoliarov 1999) the thesis argues that Heraclitus had a significant influence on Stoic Physics. The Stoics as well as Heraclitus contemplated the world by emphasising movement, change and qualitative diversity, while Stoics theory provided world’s “working scheme” with a better system and structure. In their Physics, the Stoics took from Heraclitus the idea of a single, continually resuming and cyclically developing cosmos, the conception of fire as an active and formative principle, and logos – the concept of a universal law of change in the cosmos. However all these concepts were extended and/or modified by the Stoics. Moreover, the thesis analyses new concepts originated by Stoics; the statement that “everything is corporeal” expressing an original view of cosmos, the notion of „pneuma“[τό πνεύμα] – the cosmic power that generates the world in constant movement, and the argument that Logos as well as God are material. The theory of “sympathy” [συ&#956... [to full text]

(F. Horáček: Antropologie Synesiova spisu O snech) 30. 8. 2017 Synesiusʼ treatise On Dreams (early 5th cent. AD) contains a Neoplatonic conception of the so-called pneuma (called also ʻvehicleʼ, ʻluminous bodyʼ etc.) that, among its other functions, ʻrepresentsʼ the immaterial Neoplatonic soul in the material universe. As against the other Neoplatonic texts from Late Antiquity, the authorʼs book is relatively concetrated and detailed so that it offers a comparatively full picture of the pneuma even though the text is no clear cut self-explanatory piece of writing due to its intended esoteric Neoplatonic readership. In my work I try to discover possible implications for the pneuma against the background of other Neoplatonic conceptions of the earlier and also of slightly later time. Synesiusʼ views of the pneuma are not always identical with those of the earlier thinkers. As he switches backgrounds it is often hard to tell whether what he has in mind is identical, like or different from them. I address predominantly - beside contextualization of On Dreams and efforts to solve individual small-scale problems in the text - questions of physical existence of the pneuma before, during, and after reincarnation chain of individual souls, further I discuss the interface between materiality and...

(F. Horáček: Antropologie Synesiova spisu O snech) 30. 8. 2017 Synesiusʼ treatise On Dreams (early 5th cent. AD) contains a Neoplatonic conception of the so-called pneuma (called also ʻvehicleʼ, ʻluminous bodyʼ etc.) that, among its other functions, ʻrepresentsʼ the immaterial Neoplatonic soul in the material universe. As against the other Neoplatonic texts from Late Antiquity, the authorʼs book is relatively concetrated and detailed so that it offers a comparatively full picture of the pneuma even though the text is no clear cut self-explanatory piece of writing due to its intended esoteric Neoplatonic readership. In my work I try to discover possible implications for the pneuma against the background of other Neoplatonic conceptions of the earlier and also of slightly later time. Synesiusʼ views of the pneuma are not always identical with those of the earlier thinkers. As he switches backgrounds it is often hard to tell whether what he has in mind is identical, like or different from them. I address predominantly - beside contextualization of On Dreams and efforts to solve individual small-scale problems in the text - questions of physical existence of the pneuma before, during, and after reincarnation chain of individual souls, further I discuss the interface between materiality and...