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For over 100 years, the foreign severe remark sequence has held a distinct position between works at the Bible. It has sought to compile the entire appropriate aids to exegesis — linguistic and textual at least archaeological, ancient, literary and theological—with a degree of comprehension and caliber of scholarship unequalled via the other sequence.
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Additional info for An examination of a Thirteenth-Century Treatise on the Mind Body Dichotomy: Jean de La Rochelle on the Soul and its Powers
While Aquinas seems to hold to a quasi-materialist explanation of sensation he also wants to maintain that there is something above and beyond the material explanation of sensation. 90 The question is asked as to why the heavenly bodies were believed to have souls in the first place. One possible answer is stated as follows: One rationale for supposing that the heavenly bodies are living rather than just bodily but not living is the assumption that reality is hierarchical: to be alive is supposed to be better than not to be alive, and the heavenly bodies are assumed to be beings of a higher kind than we are.
1170) and John Blund (c. 1200) quote version A while Albert the Great (1242–43) quotes version B. The quotations in Jean’s Tractatus (1233–35) are in the wording of version A, while those of the newly added passages in the Summa (1235–36) follow version B. It seems that version B is a re-working of version A. For Jean, Aristotle is an important philosopher but he is not the philosopher. Vernier states that it appears that Jean had only a limited knowledge of Aristotle, yet Jean refers to Aristotle by name in a number of places in the Summa and he quotes Aristotle’s definition of the soul, giving it a prominent place in his definitions of the soul.
Ut anima, diffinitur dupliciter quia dupliciter comparatur et unitur corpori, ut motor mobili et nauta naui’. 52 Summa, C. 2, 19. ‘Anima est substancia incorporea, regens corpus’. 53 Bougerol, p. 53. Cf. 2. , 23-50); cf. Brady, RemigiusNemesius, in FS 8 (1948) 275-284. 29 his De anima. 56 Jean’s next definition relies on Scripture; the soul is the ‘Divine breath of life’, in so far as it refers to the breath of life the definition from Genesis 2. 7 is also quoted by Jean as he states: God made man from the mire of the earth and infused the breath of life into his countenance.