By Miklós Vassányi
This paintings provides and philosophically analyzes the early glossy and sleek historical past of the speculation in regards to the soul of the realm, anima mundi. The preliminary query of the research is why there has been a revival of this thought for the time of the early German Romanticism, while the concept that of the anima mundi have been rejected within the previous, classical interval of ecu philosophy (early and mature Enlightenment). The presentation and research starts off from the Leibnizian-Wolffian tuition, quite often 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 a point tolerated the assumption of a soul of the realm. The philosophical courting among Spinoza and Spinozism at the one hand, and the anima mundi idea at the different can be 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, particularly Baader and Schelling asserted and utilized the idea 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 truth.
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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)
By contrast, Leibniz, as we have seen in outline, argues against the existence of the universal soul by showing that it is philosophically superfluous to suppose this (De ipsa natura…); while in the Deum non esse animam mundi, and in the Considerations…, he tolerates a certain interpretation of the concept of ame du monde, on condition that it is not conceived as the totality of all individual human souls. , the Theologia naturalis comprises voll. , roughly 1,800 pages. 11 2 Wolff: Theologia naturalis, Pars prima (1736) 19 theological argument, which shows that God is a simple immaterial substance while, on the other hand, he has also a particular argument exploiting the divine attribute of distinct representations, which are not possible through the sense organs of a body.
When all is said and done, however, it seems undeniable that all three systems actually present systematic elaborations on the perfections of the Infinite Being, but they identify these perfections in different divine attributes, and then propound their respective positions in argumentative form. So far, we have discussed the general natural philosophical and metaphysical setting that enables Leibniz to say that for him, the theory of the world soul is philosophically superfluous, praeter necessitatem.
1 1 The thesis of the continuous dependence of the finite monads on God for their existence may be termed the thesis of continuous creation. As W. Schmidt-Biggemann points out with reference to §§ 7–9 of the Théodicée, “Der Übergang von der Möglichkeit zur kontingenten Existenz kann als dauernde Schöpfung (continua creatio) interpretiert werden…” (Schmidt-Biggemann, 2001, p. 1075). M. V. 2011 25 26 3 The Distinctive Philosophical Content of the anima mundi Concept For a determination of the manner in which the efficacy of the finite monads depends on God, we have to cross over into the domain of natural philosophy.
Anima Mundi: The Rise of the World Soul Theory in Modern German Philosophy (International Archives of the History of Ideas, Volume 202) by Miklós Vassányi