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− | Introduction:The Heterodox Tradition in Western Philosophy
| + | [[File:lighterstill.jpg]][[File:Hist_concept_of_mind.jpg|right|frame]] |
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| + | ==The Heterodox Tradition in Western Philosophy== |
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| + | From A History of the Concept of Mind, v. 2 by Paul S. Macdonald [https://www.ashgate.com/default.aspx?page=637&title_id=6272&edition_id=7641&calcTitle=1] |
| + | ===Introduction=== |
| + | ====Exoteric==== |
| There are two (or three) main highways along which western speculation about the | | There are two (or three) main highways along which western speculation about the |
| nature of the world and the human soul have traveled: the Platonic dual nature | | nature of the world and the human soul have traveled: the Platonic dual nature |
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| Kenelm Digby who thought that some version of atomism was more amenable to | | Kenelm Digby who thought that some version of atomism was more amenable to |
| the new mechanistic theories of matter in motion. | | the new mechanistic theories of matter in motion. |
− | | + | ====Esoteric==== |
| But there are other less well-remarked paths, trodden usually by the few or the | | But there are other less well-remarked paths, trodden usually by the few or the |
| chosen alone. These are the distinctive features of heterodox lines of thought about | | chosen alone. These are the distinctive features of heterodox lines of thought about |
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| veneration.’The Christians could not complain about secretive behavior because | | veneration.’The Christians could not complain about secretive behavior because |
| they themselves were secretive; in addition, they were intolerant of other gods and | | they themselves were secretive; in addition, they were intolerant of other gods and |
− | other forms of devotion except their own. Thus Kieckhefer concludes that, in | + | other forms of devotion except their own. Thus Kieckhefer concludes that, in sharply distinguishing between Christianity as the true religion and paganism as a |
− | | |
− | sharply distinguishing between Christianity as the true religion and paganism as a | |
| parcel of false religions: | | parcel of false religions: |
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− | early Christian writers in effect introduced a distinction between religion and magic which
| + | Early Christian writers in effect introduced a distinction between religion and magic which |
| had not previously been made and which was not easily understood except from a | | had not previously been made and which was not easily understood except from a |
| Christian viewpoint. It was a short step from saying that paganism was inauthentic | | Christian viewpoint. It was a short step from saying that paganism was inauthentic |
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| realized through cooperative endeavors, pieces of which can become available to | | realized through cooperative endeavors, pieces of which can become available to |
| anyone with the right scientific education. The occult philosophy and its many | | anyone with the right scientific education. The occult philosophy and its many |
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| heterodox variants are not so much driven underground as channeled into side- | | heterodox variants are not so much driven underground as channeled into side- |
| roads, away from the main highway; dusty roads traveled by amateur alchemists, | | roads, away from the main highway; dusty roads traveled by amateur alchemists, |
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| in their speculations about the nature,function and structure of the human mind and | | in their speculations about the nature,function and structure of the human mind and |
| soul. | | soul. |
− | | + | ==References== |
| 1 Kieckhefer 1990 pp. 35–7. | | 1 Kieckhefer 1990 pp. 35–7. |
| 2 Conditions of secrecy are emphasized by Stroumsa 1996 pp. 1–7. | | 2 Conditions of secrecy are emphasized by Stroumsa 1996 pp. 1–7. |
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| 8 Copenhaver & Schmitt 1992 p. 315. | | 8 Copenhaver & Schmitt 1992 p. 315. |
| 9 Philip Batz quoted in Culianou 1992 p. 56. | | 9 Philip Batz quoted in Culianou 1992 p. 56. |
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| + | [[Category: Philosophy]] |