While Plato and Middle Platonists such as Philo saw a strict boundary between the mental realmand the sensational-perceivable realm, Plotinus sought for a way to overcome the borders of both realms to make it possible to reach the One (which equals the Good). As such, his triad known as hypostasis is to be understood as an experience.
The Timaeus – which is the continuation of the Politeia – is probably the most important work to understand Plato’s thoughts about creation and the beginning of the world. The oldest Kabbalistic work, the anonymously written Sefer Yetzira, shows Platonist traces probably brought in through Philonist philosophy and thus Middle Platonism, but also shares Neoplatonist elements of the One being identified as God. This paper analyses the differences and commonalities among both works with emphasis on the first half concerning the Timaeus.
Hebrew Text + Vocabulary + Translation + Commentary (PDF, 26 pages)
“Francis Bacon est très paradoxe. Il veut fonder une nouvelle philosophie pour fonder une nouvelle philosophie. Alors, ce n’est pas seulement sa philosophie qui est trop nouvelle, mais le but de sa philosophie est l’établissement de la « nouvelle philosophie », et donc, c’est une méta-philosophie. Il veut écrire sur l’avenir – un avenir qui est seulement possible comme ça si on lui comprend. Dans son temps, on trouve les empiristes accidentelles qui trouvent les découvertes sans méthodes et qui n’utilisent pas de classifications ou systèmes aussi que les philosophes scolaires, les théoriciens qui restaient théorique. Bacon veut connecter la théorie avec la pratique.”
The Sefer Yetzira – a Jewish mystical book – takes a linguistic ontology as ground where everything comes into existence through language. However, there is the difference between actual existence and potential existence and one might ask whether beings which are not real are still potentially real as they can be expressed and grasped through language. As the Sefer Yetzira does not explicitely talk about fictional beings, this paper tries to take implications through the Islamic philosopher Avicenna, who – like the Sefer Yetzira – focusses on the intellect as source of every potential existence.
Eine kurze Zusammenfassung von Tocquevilles Vorstellungen über die Allmacht der Mehrheit, deren Mäßigung und sein Bild über den Individualismus.
The ten soul-powers are the vital energies in Judaism which have a lot in common with Buddhism, Daoism and African beliefs. Indeed, there is a certain universality in religion which can be reflected very clearly in Judaism through the sefirot as every action is not independent, but in a relation to everything that happens inside and around.
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.
Background + Hebrew Text + Vocabulary + Tanslation + Annotations. 27 pages.