By Miklós Vassányi
This paintings offers and philosophically analyzes the early smooth and glossy historical past of the idea about the soul of the area, anima mundi. The preliminary query of the research is why there has been a revival of this concept for 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 begins from the Leibnizian-Wolffian tuition, ordinarily opposed to the idea, and covers classical eighteenth-century physico-theology, additionally reluctant to just accept an anima mundi. subsequent, it discusses early sleek and glossy Christian philosophical Cabbala (Böhme and Ötinger), an highbrow culture which to a point tolerated the belief of a soul of the area. The philosophical courting among Spinoza and Spinozism at the one hand, and the anima mundi idea at the different can also be tested. An research of Giordano Bruno’s usage of the idea that anima del mondo is the final step ahead of we provide an account of the way and why German Romanticism, in particular Baader and Schelling asserted and utilized the speculation of the Weltseele. the aim of the paintings is to turn out that the philosophical insufficiency of an idea of God as an ens extramundanum instigated the Romantics to imagine an anima mundi which may 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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Extra resources for Anima Mundi: The Rise of the World Soul Theory in Modern German Philosophy (International Archives of the History of Ideas, Volume 202)
1965, vol. 4, pp. 504–505. Transl. by R. , p. 156. ) 10 18 2 Presentation of Texts Relevant for the anima mundi. which Leibniz’s main interest goes to the question of the absolute unicity of spirit conceived as the substance and vivifying principle of every human soul. Leibniz relates this main issue, then, to the biological facet of his philosophy of soul, in particular, to the genesis of the individual souls by dint of pre-existent germs, les semences animés. He argues on natural philosophical, theological and psychological bases that a hypothetical universal spirit cannot be thought to be the inorganic totality of all human souls, whereas it could be conceived as God, the Esprit Universel supreme, or surprisingly, under certain conditions, even as an ame du monde subordinate to God!
By M. ) 14 This is exactly the stance Leibniz does not accept. As W. ” (Schmidt-Biggemann, 2001, p. , 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.
To see the complexity of the relation between natural and supernatural theology, cf. also §§ 18–19 of Theologia naturalis, I/1 (Theologiae naturalis prolegomena), where Wolff affirms that “Theologia naturalis inservit divinitati S. S. evincendae” and “ad Theologiam revelatam nos manuducit”; and the fact that he systematically underpins his theses of natural theology by references to Scripture. Baumgarten’s Metaphysica does not make any reference to the person or the act of the Saviour, either. 15 1739 was the year of the first edition.