De quantitate animae: The measure of the soul; Latin text, with English translation and notes by Augustine of Hippo; 1 edition; First published in. PDF | Augustine is commonly interpreted as endorsing an extramission theory of perception in De quantitate animae. A close examination of the text shows. DE QUANTITATE ANIMAE LIBER UNUS S. Aurelii Augustini OPERA OMNIA – editio latina > PL 32 > De Quantitate Animae liber unus.
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Using an in- strument, such as a stick, to feel a distant textured surface, it seems, from within, that we experience that texture at the end of the stick. Items from these collections can be copied into your own private collection. The outward activity of looking and seeing is not the exclusive provenance of the extramission theory. Augustine is sensitive to this tacit assumption even though he does not make it explicit.
Perception and Extramission in De quantitate animae Mark Eli Kalderon Abstract Augustine is commonly interpreted as endorsing an extramission theory of perception in De quantitate animae. That is, in cases of distal touch, you feel tactile qualities where they are. Whereas the mind is spiritual, the animated eye is a compound of the corpo- real and the spiritual. The superiority of the incorporeal soul is manifest in its ability to act upon the sensible and corporeal without the sensible and the cor- poreal being able, in turn, to act upon the soul De musica 6.
That is to say, Au- gustine has argued that just because something is incorporeal does not mean that it is less real or less valuable than something corporeal. In the sense of extensive magnitude, Augustine denies that the soul has quantity at all.
These tasks will be pursued in chapters 23 to Moreover, just because justice is real despite being inextended, it does not follow that the soul itself is inextended.
Recall, there, Evodius likens look- ing and seeing a distal object to touching it with a stick. It is only when the outer-directed activity of the perceiver that constitutes, at least in part, their perception of the object is conceived as something spatially extending to the distal object so that it is in contact with that object do we get a genuine commitment to extramission.
Corporeal likenesses are only as large as the body in which the image occurs, incorporeal likenesses are not so con- strained De quantitate animae 5.
Catalog Record: De quantitate animae; The measure of the | Hathi Trust Digital Library
So understood, the object of sensory awareness is less a bodily affection than what affects the body. How might the illuminationist imagery be understood if it is not, indeed, com- mitted to the extramission theory?
Visus can be translated as vision or sight, but sight is the appropriate translation as the present passage seems to be describing its actualization. Non-rational perception in the Stoics and Augustine. The second passage involves the stick analogy that Alexander of Aphrodisias attributes to the Stoics in De anima 14 the Stoic analogy is discussed and criti- cized by Galen in De Placitis Hippocratis et Platonis 7.
We shall have more to say about this as we proceed.
Augustinus Hipponensis – De Quantitate Animae liber unus
It thus possesses a power that no corpo- real thing may have. Though the writing has been on the wall since chapter 23, Evodius is stunned: Find in a library. But they do not see themselves and nothing is where they are, except themselves.
But if the sensitive soul confers the passive power to be affected where one is not, then there is no need for the sensitive soul to extend throughout the body. Its slogan might be: The stick analogy captures the formal features of the Timaeus account, namely, that the compound of emitted light and external light constitutes a continuous, rectilin- ear, unity—just like a straight stick.
What shall I say? Justice may lack extensive magnitude and yet possess greater virtual magnitude than a sensible body. Full-text searching is available within public or private collectionsand within individual items.
The verb patior means to suffer or undergo, to be affected. The sensitive soul may lack extensive magnitude, but it has in this uqantitate great virtual magnitude. Plato, Sophist a; Cornford in Hamilton and CairnsIn response, Augustine will offer a negative argument and a positive argument.
The advertised worry turns on two observations. So, consider feeling the wooden frame through the padding of a Victorian hobby horse.