By Marshall Sahlins
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Sample text
Moving away from Aristotle, Albert states that experience demonstrates that divinatory dreams exist and, in agreement with theologians and philosophers, that dreams about the future are frequently significant. Es65 Albert the Great, De somno et vigilia (see n. 12), III, 1, 11, pp. 193–194; Physica (see n. 34), II, 2, 21, pp. 129–130. , Quaestio de prophetia (see n. 11), I, 2, 2, pp. 61–62. 67 Palazzo, Albert (see n. 15). ] adeo violentum, quod licet non imponat necessitatem, tamen fere totam trahit hominum multitudinem: omnes enim fere sequuntur passiones magis quam rationem.
331–332. 42 Albert the Great, Quaestio de prophetia (see n. 11), I, 2, 2, pp. 60–63; De somno et vigilia (see n. 12), III, 1, 9, p. 190; Physica (see n. 34), II, 2, 21, p. 129. 43 On the other hand, some specific physiological or psychological conditions of the visionary are also considered to be the most favorable. Aristotle’s restrictive view that limited divinatory dreams to melancholic and garrulous individuals is enlarged in a framework much more favorable to natural divination. In any case, melancholy remains a recurrent factor in the discussions concerning natural prophetic phenomena, even though it does not necessarily imply questioning the prophetic value of their visions.
45). 61 Witelo, De natura daemonum (see n. 60), p. 170. 62 Aristotle, Nicomachean Ethics, I, 13, 1102b. Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 7/18/15 8:21 PM 49 Aristoteles imperfectus selves to contemplation. They are able to foresee the future because visions occur when the rational soul masters fantasy and all sense faculties and returns to its eternal, incorruptible and omniscient substance, in which there is no past or future but everything is seen as present.
Storie d’altri by Marshall Sahlins
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