The world-soul, of course, should not be seen as a conventionally organicist concept. ❋ Unknown (2008)
Grant argues that the world-soul unconditions the subject of the organization. ❋ Unknown (2008)
Nor is it surprising that Schelling finds himself developing the more disturbing implications of magnetic sleep, given how he had already complicated the allied figures of a cosmic fluid and world-soul in The First Outline by thinking them through John Brown's theory of ❋ Unknown (2008)
Ages refers only to a "disorder in the body" that is no sooner named than resolved (W2 159), in keeping with the text's idealization of magnetic sleep as a harmonizing of the chemistry of the individual with the cosmic fluid of the world-soul. ❋ Unknown (2008)
But in fact Mesmerism in 1813 is still connected to Schelling's early interest in a vital fluid that is the physiochemical proof of the world-soul (Weltseele), [18] and it involves the rebalancing of the inner chemistry ❋ Unknown (2008)
For excitability, even if in a physiochemical rather than psychological way, introduces a volatility, a certain restlessness of the negative, into the world-soul as the embryo of the "world-spirit." ❋ Unknown (2008)
While such images flit from mind to mind on a nocturnal telepathic circuit, their persistence over time, over centuries, builds an independence that Jungians sometimes consider to betray the presence of an anima mundi, or world-soul. ❋ ROBERT ROWLAND SMITH (2010)
Coming is the new Hollywood Religion of Syncretism, in which all religions are man-made expressions of a desire for the world-soul. ❋ Unknown (2009)
First, this intellect, the world-soul, is also active in maintaining the world in existence ❋ Karamanolis, George (2009)
In fact, this third god is conceived along the lines of the world-soul of the Timaeus; the god that actually engages in creation is in effect the world-soul of Plato's text (Baltes 1975, 267). ❋ Karamanolis, George (2009)
More specifically, it results from reflection on the Form of the Good in the Republic, the demiurge and the world-soul of the ❋ Karamanolis, George (2009)
In the Timaeus the doctrine [of the world-soul] can be read as an allegory. ❋ Viney, Donald (2008)
Hartshorne argues that the best philosophical interpretation of the myth is to consider the demiurge and the world-soul as two aspects of the same deity (Hartshorne 2000, 55). ❋ Viney, Donald (2008)
However, Hartshorne sees in Plato's myth the elements of a solution, provided the demiurge and the world-soul are not separate deities, but aspects of the same deity. ❋ Viney, Donald (2008)
And in this "shifting world," Ms. Rowland says, the only stable feature, for Bruno, was God, "an all-pervading world-soul." ❋ Owen Gingerich (2008)
Hartshorne modifies Plato's world-soul analogy in the Timaeus (30a-34c). ❋ Viney, Donald (2008)
Thus, the world-soul analogy does not entail that God has a brain or any other bodily organ that one finds in the creatures. ❋ Viney, Donald (2008)
The recorded history might inform us a number of such anomalies and absurdities but the sense of an underlying evolutionary impulse of the world-soul signaling is unmistakable. ❋ Tusar N Mohapatra (2007)