Body and Soul in Ancient Philosophy (English and German by Dorothea Frede, Burkhard Reis

By Dorothea Frede, Burkhard Reis

The matter of physique and soul has an extended heritage that may be traced again to the beginnings of Greek tradition. The existential query of what occurred to the soul in the intervening time of dying, no matter if and in what shape there's existence after demise, and of the precise courting among physique and soul was once spoke back in numerous methods in Greek philosophy, from the early days to past due Antiquity. The contributions during this quantity not just do justice to the breadth of the subject, additionally they conceal the complete interval from the Pre-Socratics to overdue Antiquity. specific recognition is paid to Plato, Aristotle and Hellenistic philosophers, that's the Stoics and the Epicureans.

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VP 41). There is no indication, however, that this daimôn is a transmigrating soul rather than a divinity of some sort. The 25 uses of daimôn in the three most extensive texts on Pythagoras in the later tradition, Porphyry’s and Diogenes Laertius’ lives of Pythagoras and Iamblichus’ On the Pythagorean Life do nothing to suggest that daimôn was used to refer to the transmigrating soul. Usually it is used to refer to a type of divinity, often ranked between gods and men (Porph. L. 23, Iamb. VP 31).

38 Carl Huffman is it precisely that fragment 7 suggests has been preserved between the man and the puppy? Clearly it is the ability to feel pain and the ability to express that pain in sounds, sounds moreover that reflect the personality of an individual. Nothing is said here about the puppy’s ability to think. It cannot do sums and count out the sums with an appropriate number of barks. What it can do is feel and express its feelings in an individual way. This psychÞ thus bears a strong resemblance to the psychÞ as a center of emotions and desires, which I argued above could be found in fragment 13 of Philolaus.

16). Thus, in Herodotus, apart from its meaning life, psychÞ refers to that in humans and animals with which they feel pain and grief, that which gives them courage or endurance to follow a given course and that which desires to have more. It is thus the center of emotions and desires for animals and men. It is never assigned any intellectual functions, nor is it simply the ability to receive sensations. Herodotus’ usage thus assigns precisely the role to psychÞ which would make sense in fragment 13 of Philolaus.

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