Soul World And Idea

In its examination of two of Plato's key works, Soul, World, and Idea: An Interpretation of Plato's Republic and Phaedo reveals the key role that images and our capacity for image-making play in the relationship among soul, world, and Idea. This bookbegins and ends with a reading of the Republic. Daniel Sherman turns midway to the Phaedo to further analyze the nature of the soul and its relation to the nature of the Ideas, then returns to apply the conclusions to the rest of the Republic. Sherman's focus is on the ontological and epistemological argument, including attention to the dramatic detail. He argues that the ontology of the Ideas in the Republic and the Phaedo is inseparable from the ontology of human being, that is, from the structure and life of the soul. On this interpretation, the Ideas are seen as indeed objective but as in a sense also a product of a permanent dialectical relationship. The Ideas, though something more than concepts, do not have any real independent existence outside of this human dialectical triad of world, soul and Idea. The stability of the Ideas need not be grounded in a static otherworldliness, and the condition of meaning is not temporally prior to human existence in general. The result is a new interpretation concerning the realm of the Ideas, the immortality of the soul, and the lived in world of their interaction in the production of interpretive images. Sherman argues that the platonic soul is immortaland the Ideas eternal wholly and solely in human (dialogical) activity--the rest is muthologia--and that the world of our experience is a product of an ongoing act of interpretation or dianoetic dialegesthai. This reinterpretation of the platonic Ideas will be especially interesting to students and scholars of classics, ancient philosophy, and continental philosophy.

From Plato’s Timaeus onwards, the world or cosmos has been conceived of as a living, rational organism. Most notably in German Idealism, philosophers still talked of a ‘Weltseele’ (Schelling) or ‘Weltgeist’ (Hegel). This volume is the first collection of essays on the origin of the notion of the world soul (anima mundi) in Antiquity and beyond. It contains 14 original contributions by specialists in the field of ancient philosophy, the Platonic tradition and the history of theology. The topics range from the ‘obscure’ Presocratic Heraclitus, to Plato and his ancient readers in Middle and Neoplatonism (including the Stoics), to the reception of the idea of a world soul in the history of natural science. A general introduction highlights the fundamental steps in the development of the Platonic notion throughout late Antiquity and early Christian philosophy. Accessible to Classicists, historians of philosophy, theologians and invaluable to specialists in ancient philosophy, the book provides an overview of the fascinating discussions surrounding a conception that had a long-lasting effect on the history of Western thought.

Many philosophers and scientists over the course of history have held that the world is alive. It has a soul, which governs it and binds it together. This suggestion, once so wide-spread, may strike many of us today as strange and antiquated--in fact, there are few other concepts that, on their face, so capture the sheer distance between us and our philosophical inheritance. But the idea of a world soul has held so strong a grip upon philosophers' imaginations for over 2,000 years, that it continues to underpin and even structure how we conceive of time and space. The concept of the world soul is difficult to understand in large part because over the course of history it has been invoked to very different ends and within the frameworks of very different ontologies and philosophical systems, with varying concepts of the world soul emerging as a result. This volume brings together eleven chapters by leading philosophers in their respective fields that collectively explore the various ways in which this concept has been understood and employed, covering the following philosophical areas: Platonism, Stoicism, Medieval, Indian or Vedântic, Kabbalah, Renaissance, Early Modern, German Romanticism, German Idealism, American Transcendentalism, and contemporary quantum mechanics and panpsychism theories. In addition, short reflections illuminate the impact the concept of the world soul has had on a small selection of areas outside of philosophy, such as harmony, the biological concept of spontaneous generation, Henry Purcell, psychoanalysis, and Gaia theories.

"In The Soul of the World, renowned philosopher Roger Scruton defends the experience of the sacred against today's fashionable forms of atheism. He argues that our personal relationships, moral intuitions, and aesthetic judgments hint at a transcendent dimension that cannot be understood through the lens of science alone."--Jacket.

This work presents and philosophically analyzes the early modern and modern history of the theory concerning the soul of the world, anima mundi. The initial question of the investigation is why there was a revival of this theory in the time of the early German Romanticism, whereas the concept of the anima mundi had been rejected in the earlier, classical period of European philosophy (early and mature Enlightenment). The presentation and analysis starts from the Leibnizian-Wolffian school, generally hostile to the theory, and covers classical eighteenth-century physico-theology, also reluctant to accept an anima mundi. Next, it discusses early modern and modern Christian philosophical Cabbala (Böhme and Ötinger), an intellectual tradition which to some extent tolerated the idea of a soul of the world. The philosophical relationship between Spinoza and Spinozism on the one hand, and the anima mundi theory on the other is also examined. An analysis of Giordano Bruno’s utilization of the concept anima del mondo is the last step before we give an account of how and why German Romanticism, especially Baader and Schelling asserted and applied the theory of the Weltseele. The purpose of the work is to prove that the philosophical insufficiency of a concept of God as an ens extramundanum instigated the Romantics to think an anima mundi that can act as a divine and quasi-infinite intermediary between God and Nature, as a locum tenens of God in physical reality.

Humanity has been given access to the secrets of oneness, but we need to learn how to work with them. Working with Oneness brings mysticism into the center of the marketplace, into the world of business and technology, and shows how we can work with it in everyday life. The dynamic energy of oneness has the potential to heal the planet and revolutionize life more than we can imagine, but it requires our individual participation and awareness to become fully alive. The energy of oneness is already present but waiting to be lived, and Llewellyn Vaughan-Lee provides a blueprint for working consciously with this energy. As we understand how our consciousness affects the whole fabric of life, the potential for real global change comes alive. Llewellyn Vaughan-Lee stresses the need to change from hierarchical, patriarchal power structures to organic patterns that allow for the free flow of energy and ideas. Through these patterns the dynamic energy of oneness can become part of everyday life. Working with Oneness includes a number of additional important topics, including: the changing energy structure of the planet and how to work with it; the power of individual consciousness; the danger of the desire for spiritual security; the return of joy to everyday life; the awakening of the heart of the world; a new understanding of magic; the use of the imagination; and mystical participation in life with the energy of oneness. Working with Oneness offers guidance on how to work with the energy of oneness, to learn how to participate in life free of the patterns of the past, so that the divine can come alive in every moment of every day. Working with Oneness is mystical activism at its most potent. “There is a growing and eager audience waiting for a vision of unity consciousness... Working with Oneness offers a salutary antidote to worn-out antagonisms. It challenges readers to join other kindred souls in a mystical activism that can bring new hope to humanity.” —Spirituality & Health “A book filled with wonder and the kind of insights that can leap out to your heart and gladden you for having read them. It's words are simple and straightforward—always a blessing—but its message it the most vital and important for the time in which we live. I recommend it.” —David Spangler, author, Blessings: the Art and the Practice

Humanity’s creative role within the living pattern of nature • Explores important scientific discoveries that reveal the self-organizing intelligence at the heart of nature • Examines the idea of a living cosmos from its roots in the earliest cultures, to its eclipse during the Scientific Revolution, to its return today • Reveals ways to reengage our creative partnership with nature and collaborate with nature’s intelligence For millennia the world was seen as a creative, interconnected web of life, constantly growing, developing, and restoring itself. But with the arrival of the Scientific Revolution in the 16th and 17th centuries, the world was viewed as a lifeless, clock­like mechanism, bound by the laws of classical physics. Intelligence was a trait ascribed solely to human beings, and thus humanity was viewed as superior to and separate from nature. Today new scientific discoveries are reviving the ancient philosophy of a living, interconnected cosmos, and humanity is learning from and collaborating with nature’s intelligence in new, life-enhancing ways, from ecological design to biomimicry. Drawing upon the most important scientific discoveries of recent times, David Fideler explores the self-organizing intelligence at the heart of nature and humanity’s place in the cosmic pattern. He examines the ancient vision of the living cosmos from its roots in the “world soul” of the Greeks and the alchemical tradition, to its eclipse during the Scientific Revolution, to its return today. He explains how the mechanistic worldview led to humanity’s profound sense of alienation, for if the universe only functioned as a machine, there was no longer any room for genuine creativity or spontaneity. He shows how this isn’t the case and how, even at the molecular level, natural systems engage in self-organization, self-preservation, and creative problem solving, mirroring the ancient idea of a creative intelligence that exists deep within the heart of nature. Revealing new connections between science, religion, and culture, Fideler explores how to reengage our creative partnership with nature and new ways to collaborate with nature’s intelligence.