By Denise Ryan
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2, 12-13. Diffinitur autem anima racionalis aliquando ut spiritus, aliquando ut anima, aliquando ut spiritus et anima. 60 From the medical tradition, however, we will see that a physical theory of spiritus was more suited to explaining the physiological systems involved in the functions of the living organism. This will become clearer when we examine the powers of the soul according to the Pseudo-Augustine in which Jean discusses the natural, the vital and the animal spirits according to the De spiritu et anima.
Anima uero racionalis cogitetur ut lux nature celestis, incorruptibilis, radians in aere, sic et ipsa anima in humano corpore. 87 Summa, C. 40, 142-144. Sic ergo sane intelligatur exemplum positum, in quantum scilicet dirigit intellectum ad comprehensionem veri. 40 the account of sensation must go beyond the four elements, that of earth, air, fire and water. The unity of body and soul is influenced by the heavenly bodies which are composed of quintessence or fifth essence. 88 Avicenna’s theory of emanation is also behind the explanation as will become apparent in our discussion on the active intellect in Avicenna.
92). 93 Ibid. 94 Hasse, p. 115. 95 He puts forward many arguments for the immortality of the soul; that man shares immortality with an angel and mortality with the beast. 97 Since the being of the soul does not depend on the being of the body the soul is, therefore, separable from the body. Likewise, the immortality of the soul in comparison to the body is shown in many ways, as follows. Every substance, whose activity does not depend on the body, is itself not dependent on the body; but the activity of the rational soul itself inasmuch as it is of this kind, does not depend on the body, namely understanding.
An examination of a Thirteenth-Century Treatise on the Mind Body Dichotomy: Jean de La Rochelle on the Soul and its Powers by Denise Ryan