By Fratianni M., Spinelli F.
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Extra info for A monetary history of Italy
13 This conclusion is as surprising to our common human understanding as a bolt of lightening out of a blue sky. According to Descartes' sharply distinguished dualism of body and spirit or soul, only a mechanistic movement drives the human body, in so far as it is an extended being (res extensa). Accordingly, thought (pensee) belongs only to the soul (l'ame, animus), which is to be distinguished fundamentally from the body. Since Descartes understood the thinking self as a substance to be distinguished absolutely from matter and the body in this way, the thinking self had to become a completely objectively and abstractly separated entity.
Benjamin Jowett, in The Dialogues of Plato, trans. and ed. Jowett, 4th Ed. (Oxford: Oxford University Press, 1953), 115e-d. 10 Plato, Phaedo, I06b. 26 KOGAKU ARIFUKU lief of the Greek populace at that time. In the tradition of the history of Western philosophy it was Descartes who took over the Platonic idea of the immortality of the soul. But he approached this question from the inner self-consciousness of the thinking I-subject. 13 This conclusion is as surprising to our common human understanding as a bolt of lightening out of a blue sky.
Now we as ordinary human beings are of the same opinion as the Senni-Gedo, and regard the effects of the consciousness that moves restlessly like wind and fire, thus the feeling and perception that is dependent upon external objects, as the perception and understanding of the Buddha nature. The Buddha nature, however, can be neither perceived nor known by finite, human understanding, since it must itself be an infinite life. In the discussion of the tenth question of the chapter "Bendawa," Dogen likewise condemns most sharply the opinion of the Senni-Ged6 that the soul remains immortal after the death of the body as dualism of essence and appearance: There would be a spiritual intellect in its own body.
A monetary history of Italy by Fratianni M., Spinelli F.