Extramundane

/ɛkstrəˈmʌndeɪn/
outside, beyond the physical world or universe

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A case study illustrating Jung’s respect for the inner world of the individual. State best described as situated in or relating to a region beyond the material world, or existing outside of the physical world or universe. Beyond mundane, beyond ordinary. First known use around year 1665. Much later Jung cultivated the ability to have visions from deep imagination, which some would label these explorations as mystical experiences while others would say they are more akin to the sort creative thinking artists do.

God is reinterpreted, and in place of an extra-mundane creator is an omnipresent life and power.

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Extramundane void

Bradwardine’s most famous work in his day was a treatise on grace and free will entitled De causa Dei (1344), in which he so stressed the divine concurrence with all human volition that his followers concluded from it a universal determinism. Bradwardine also wrote works on mathematics.  In the corollaries to Book I, Chapter 5 of De causa Dei, Thomas Bradwardine assumes the existence of an actual, infinite, God-filled extramundane void. Thomas Buckingham, Bradwardine’s former student, develops in the unedited Question 23 of his Quaestiones theologicae a rejection of the void’s existence precisely in opposition to the theory of his master.

His argumentation is not only remarkable in its own; it also allows us to reassess essential concepts from Bradwardine’s De causa Dei, such as divine power, causality and ubiquity. This paper first presents the Aristotelian notion of the void in rendering it in the context of the philosophy of nature at fourteenth-century Oxford; it is then dedicated to the analysis of the chapter in question from De causa Dei along with Buckingham’s answer. It is accompanied by a critical edition of Question 23 from Buckingham’s Quaestiones theologicae:

Utrum sit necesse ponere Deum esse extra mundum in situ seu vacuo imaginario infinito.

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