In this article, we go further to the root of the soul powers and show that they do not act only in their spheres, but that they are rather interactive. This interaction can be depicted in the tree of life.
In this paper, I analyze the first six immanent soul-powers, three of them are of intellectual nature and three of them are of emotional nature. To avoid drifitng into esoterical approaches in which nothing can be proved, I use analogies from Daoism to show their universal validity. In addition, we will see that chochma and bina equal Aristotle’s idea of matter and form and refer to the tohu-wa-bohu as very first matter and form.
The Biblical term tohu-wa-bohu is very abstract and complicated and difficult to translate. Within its history, it has undergone a tansformation in meaning – from a merely Physikoi’s standpoint to an Aristotelian, especially formed by Bar Hiyya in the Middle Ages. This paper tries to grasp the original meaning and complexity by solely focussing on its earliest appearance in Gen 1:2 and the context of creation in chapter 1 in general without ignoring the re-interpretation as a means of deeper understanding what can be seen inside.
Inclu l’interpretation de
- Quantité contre qualité de souverains (Politique 1252a)
- La destination finale dans la politique (Ethique à Nicomaque, 1094 a-b)
- La base de la société (Politique 1252b – 1253a)
- Les mandats dans la politique (Politique 1261a)
- La vertu dans la politique (Politique 1276a – 1277b)
- Les six formes constitutionnelles (Politique 1277b – 1297a)
a) L’art et science selon la métaphysique 980 a-b,
b) la meilleure science selon l’Ethique à Nicomaque 1094 a-b et sa fonction selon Politique 1288b,
c) et l’intelligence selon l’Ethique à Nicomaque 1140a.
In chapter 4, Aristotle again talks about the Physikoi, this time about Anaxagoras and shows why his thesis cannot be correct according to his point of view. It is also in this chapter that Aristotle for the first time states which part of the many (the limited or unlimited) he prefers.
In the first chapter of Aristotle’s Physics, he suggests the deductive method to find the first cause, which seemingly is an inductive term. This leads to the question why Ariostotle uses an inductive term when he suggests us to do deduction reasoning. The contradiction which seemingly appears is no contradiction at all, however.
In Chapter 3, Aristotle tries to show why the argument of a unity in continuity, unity in identity and unity in indivisibility cannot be uphold and therefore, a oneness is ruled out. Actually, he already ruled out the option of a oneness in Chapter 2, but in Chapter 3 he strengthens his arguments through a logical discourse on the three unities. It turns out, that there is at least always a “twoness” and thus ‘a many’.
In Chapter 2 of Book 1 on the Physics, Aristotle rises the question whether the first cause is one principle or goes back to many principles. As a result, he wants to show why it cannot be one principle and therefore has to be more than principle.
Chapter One of Book One of Aristotle’s Physics arises the concern of the first cause or first element. He introduces the method to find it and the demand on scientific philosophy.