Copleston, Frederick 's A History of Philosophy - Ockham to the Speculative Mystics PDF

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If the form is extended, it can be affected (and so corrupted) by a natural extended agent; but if the form is unextended, then it cannot be affected (and so corrupted) by a natural extended agent. e. corrupted) by a natural extended agent; it can be ‘corrupted’ only by God. This is not, however, a very satisfactory answer to the difficulty which Petrus Aureoli created for himself by his interpretation of the Council of Vienne; and he declares that our minds are not capable of understanding how the soul is naturally incorruptible if it is what the Council stated it to be.

In his Summa Logicae Ockham deals with this subject after treating in turn of terms, propositions and syllogisms. But in the De puritate artis logicae of Walter Burleigh the theory of consequences is given great prominence, and the author’s remarks on syllogistics form a kind of appendix to it. Again, Albert of Saxony in his Perutilis Logica treats syllogistics as part of the general theory of consequences, though he follows Ockham in starting his treatise with a consideration of terms. The importance of this development of the theory of consequences in the fourteenth century is the witness it bears to the growing conception of logic as formalistic in character.

The individual thing can make an impression on the senses in such a way that there is sense-knowledge or intuition of the individual thing as individual; but the material thing cannot make an impression of this sort on the immaterial intellect; its form is known abstractly by the intellect, which cannot directly and immediately attain the individual thing as individual. But this does not alter the fact that an intellectual intuition or knowledge of the individual thing as individual would be more perfect than abstract and universal knowledge.

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A History of Philosophy - Ockham to the Speculative Mystics (Christian Library) by Copleston, Frederick

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