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"Still lie the sheltering snows, undimmed and white;
And reigns the winter's pregnant silence still;
No sign of spring, save that the catkins fill,
And willow stems grow daily red and bright.
These are days when ancients held a rite
Of expiation for the old year's ill,
And prayer to purify the new year's will."
Helen Hunt Jackson, A Calendar of Sonnet's: February
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Atticus and Sarbiewski

XanthippeXanthippe Posts: 1,841 ✭✭✭✭✭
@Lynne, two short passages (for Leiden): one translated from Greek, the other from Latin. :)

But one could say that [Aristotle] agrees with Plato about the immortality of the mind, since he claims that not the whole soul is immortal, but he consents that the mind is divine and incorruptible.
It is, therefore, possible for him to know what the mind is like with respect to its essence and nature, whence it comes and how it is distributed to humans and where it departs back, if he understands what he says about the mind and does not shun refutation by wrapping up the difficulty of the subject in the obscurity of expression, thanks to darkness being hard to be caught like cuttlefish.

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From these, the art that has a certain nobler way of investigating truth is more perfect. But indeed only poetics does this, inasmuch as it shows no naked truth, like orator or historian, but [truth] decently attired and so to speak covered with a cloak of fable, just as merchants use to sell a precious thing under a veil. Plato, who had covered the whole philosophy and theology with fables, gained the highet praise from the ancients in this genre. Aristotle did not wish to do the same lest he seemed to imitate [Plato], but he did wrap up particular truths of philosophy in the obscurity of words and sentences.




Comments

  • XanthippeXanthippe Posts: 1,841 ✭✭✭✭✭
    's Gravesande (from French):

    Metaphysicians say that a person is an intelligent, definite substance. But according to them, beside present ideas, this intelligent substance should also have recollection of its past perceptions so as to connect the memory of its past existence with the inner feeling of its present existence.
    This memory constitutes the identity of a person in a proper sense. If one assumes this memory, a person is the same; if one removes it, a person is changed although it is the same with regard to substance.
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