By Miklós Vassányi
This paintings provides and philosophically analyzes the early smooth and smooth historical past of the speculation in regards to the soul of the area, anima mundi. The preliminary query of the research is why there has been a revival of this thought throughout the time of the early German Romanticism, while the concept that of the anima mundi have been rejected within the past, classical interval of ecu philosophy (early and mature Enlightenment). The presentation and research starts off from the Leibnizian-Wolffian college, commonly antagonistic to the idea, and covers classical eighteenth-century physico-theology, additionally reluctant to just accept an anima mundi. subsequent, it discusses early smooth and smooth Christian philosophical Cabbala (Böhme and Ötinger), an highbrow culture which to some degree tolerated the assumption of a soul of the area. The philosophical courting among Spinoza and Spinozism at the one hand, and the anima mundi concept at the different is additionally tested. An research of Giordano Bruno’s usage of the concept that anima del mondo is the final step earlier than we provide an account of the way and why German Romanticism, specially Baader and Schelling asserted and utilized the idea of the Weltseele. the aim of the paintings is to end up that the philosophical insufficiency of an idea of God as an ens extramundanum instigated the Romantics to imagine an anima mundi which could act as a divine and quasi-infinite middleman among God and Nature, as a locum tenens of God in actual fact.
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Additional resources for Anima Mundi: The Rise of the World Soul Theory in Modern German Philosophy (International Archives of the History of Ideas, Volume 202)
Tendency to sin, says Malebranche, is a consequence of the Fall, whereby man, in the primordial person of Adam, yielded to his senses, and became unable to follow the directions of his intellect. Therefore, the tentation of the pleasure of the flesh had to be counterbalanced, in the divine scheme of salvation, by the délectation prévenante of divine grace, the meritory cause of which is the sacrifice of Jesus Christ alone. The individual soul has thus gratuitously been brought back into a condition in which it can freely choose its real good, God, while in this condition, it still conserves a degree of responsibility for its ultimate salvation.
Spiritus, mens). The capital philosophical question for Leibniz in this study is whether a ‘universal spirit’ (a concept interpreted by Leibniz in several different manners) is equal to the totality of all individual human souls, les ames particulieres. If this is so, then there is only a single (numerically one) Esprit Universel Unique in the universe. This, however, will entail that individual human souls lose their ontological and moral independence. Compared to this dilemma, it is only a secondary question for Leibniz here whether such a universal spirit can be identified with God, or with a universal soul.
348. Transl. by M. Vassányi). 18 “§ 334. , p. 102. Transl. by M. Vassányi). 16 17 22 4 2 Presentation of Texts Relevant for the anima mundi. , before the young Schelling arrived there, though his reputation must have remained very strong there for a long period. 22 He dedicates the most substantial, middle part of the text to a detailed criticism of Leibniz’s and Robinet’s respective positions, which he regarded hylozoistical. It is in the introductory §§ I–XXXIX that Ploucquet presents and refutes ancient source material regarding the anima mundana, the world soul, while he ends off the book with a concise formulation of his own version of vitalism (last two pages, §§ CXIX-CXXIX), of which a summarizing statement is given in the closing § CXXIX.