The Asclepius of Hermes Trismegistus: On the Immortality of the Soul

Book VI. Commentary I. Chapters 6 & 7. 13 On the immortality of the soul.

...an argument for immortality. Likewise, that which does not share in the actions of the body is not subject to the body’s decay. But the human intellect The rational part of the soul, distinct from physical senses. is of this kind, as it "comes from the outside," as stated in Book 2 of On the Generation of Animals, chapter 3. And in the first book of On the Parts of Animals, chapter 1, he [Aristotle] says that it is not the task of the natural philosopher A scientist or philosopher who studies the physical, material world. to investigate all parts of the soul; for the intellect, being an abstract thing, does not fall under his consideration. He expresses the same sentiment in Metaphysics, Book 6, chapter 6: that the natural philosopher should not speak of every kind of soul, but only of that which cannot exist without matter. And in the first book of the Ethics, chapter 5, he says that the happiness of friends only slightly reaches the deceased. Abstract. And in chapter 10 of the Posterior Analytics, he says it would be too harsh to say that the affairs of friends mean nothing to us after death. And toward the end of the chapter, he says we must ask whether those who have died participate in any good or evil. The deceased. From this, it is clear that the soul remains after the death of the body; otherwise, he would speak of the deceased in vain.

Likewise, that which is approved by many ought to be chosen. But almost everyone desires and professes this kind of immortality of the soul, just as the Philosopher Aristotle. himself observes in On the Soul, Book 1, text 49. He says, "It is a laborious thing for the soul to be mixed with the body and unable to be released from it." And further, "it is to be fled from; for it is better for the intellect not to be with the body," as is commonly said and pleases many. Therefore, the soul is immortal. Custom. Hence, in On the Soul, Book 2, text 34, he says: "All things desire eternity, insofar as they participate in the 'always' and the divine being according to their capacity." And in the first book of Physics, text 81: "If they cannot [remain eternal] as individuals, their dwelling will nevertheless be eternal in the species." Likewise, in On the Generation of Animals, Book 1, chapter 1, and Book 2, chapter 19, he says all men desire the immortality of the soul with great longing. Then consider this: No appetite for the good should be in vain; otherwise, nature would be idle in bestowing such an appetite. But the appetite for the immortality of the soul is an appetite for the good; therefore, it cannot be empty or in vain.

And in truth, the immortality of the soul is a great principle for moral philosophers; for hope nourishes the will, as the Philosopher witnesses in the Economics. Hope itself gives great pleasure, and while it exists, living beings are more moved to pursue their end. Hope. "Men, relying on the hope of immortality, despise living [only for this world]," says Cicero. Hence Themistius, in the introduction to the first book of Physics, says that death is sought so that we may have immortality; for through mortality, the hope of the reward of virtue is withdrawn. Plato also thinks man would be the most unhappy of animals if the soul vanished at the same time as the body. "If in this life only we have hope in Christ, we are of all men most miserable," says Paul to the Corinthians. Cicero in Defense of Archias. Themistius, Plato. Paul.

CHAPTER VII.

original: "Si sit problema topicum, an demonstratiuum." A "topical" problem is one based on probability or common opinion, whereas a "demonstrative" one is capable of rigorous logical proof.

Galen. An ornamental initial letter 'D' depicts a classical bust in profile within a circular frame, surrounded by decorative foliage. I have decided to discuss whether this problem is topical or demonstrative. Galen, in his commentary on the Regimen of Authors, wishes it to be a "neutral" problem, because neither side has strictly provable arguments. Scotus John Duns Scotus, a medieval theologian. was also of the same opinion. His reason is that the immortality of the soul cannot be proven from the soul’s own essence. Scotus, Book 4, distinction 42 & 43, questions 2 & 3. For who has seen it? Or who has gazed upon its form? Since its essence is unknown to us, it is only known to us through its operations. Themistius, in the first book of Physics and the first book of Posterior Analytics, chapter 28, says it is a demonstrative problem. So also does Plato in Book 10 of The Laws; and therefore, he deems it ridiculous to say otherwise. Truly, a demonstration of this kind is clear to a purified intellect; for by sitting and resting from the passions, the soul becomes prudent, as stated in Physics, Book 7, text 20. And in the first book of Ethics, chapter 18: "The movements of the continent and temperate man all harmonize with reason." Hence Boethius opines that a philosopher of this kind is better able to understand such principles than to prove them. Boethius.