219:) gives another detailed view of his conception of the soul. "Fortunately it shows more clearly than his Summa how he appropriates and begins to transform his philosophical sources”. The Tractatus is divided into three parts that correspond to the three ways of looking at the soul: definition, division, and completion or perfection. “Jean’s typical procedure in each of the three parts of the Tractatus is to assemble authoritative texts on the point at hand and then to analyze their competing vocabularies”. His analysis of competing vocabularies of the soul includes a wide range of sources, including Plato, Aristotle, Seneca, the book of Genesis, Nemesius of Emesa, and Avicenna. Jean's Tractatus was a great example of how challenging it was for theologians to organize and clarify much of the newly translated material of the 13th century.
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being, and the objects of lower reasoning are classified as corporeal. “Following
Augustine, Jean classifies the objects of knowledge further by dividing them into four categories: beings above, beside, in, or beneath the soul”. He also proposes a different agent intellect for each class of objects: the immanent agent intellect suitable for corporeal beings, and two further agent intellects: one for beings outside the soul, such as angels, and one for the being above the soul, God himself. The distinction between the agent intellect outside the soul and the one above the soul, also shows Augustine's heavy influence on Jean, since similar doctrines are found in Augustine's work
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111:“For Jean de la Rochelle, theology is essentially wisdom…Jean deems that three things are required for a theologian: knowledge, a holy life, and teaching. Someone who teaches Scripture should have a solid doctoral formation, but should also embody in himself sacred knowledge by his good will and moral actions, before practicing his profession upon others through teaching and preaching”.
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Jean made significant progress as a philosopher in a time when
Parisian theologians abstained from philosophical studies. Jean had many influences and referenced many works from theologians and philosophers alike; however, much of his work, especially that in philosophy of the soul, indicates much
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is to set out Jean's position on being and essence in the context of the debate between those who defend the theory that all of created being is composed of matter and form, and those who, like Thomas
Aquinas later would, rejected the doctrine which attributed a composite nature to the soul. Jean
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doctrines”. Going deeper into the investigation of the soul, Jean introduces a doctrine that distinguishes the soul into two levels of reason: higher and lower. The levels of the soul are distinguished according to their objects: the objects of higher reasoning can be classified as a spiritual
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written by
Alexander. “Hales left the beginnings of the theological Summa, and it was completed by John of la Rochelle and others”. By 1238, he was a master of theology, with his own pupils, for his name is found in the list of masters convoked in that year by
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investigates the soul according to the four
Aristotelian causes: material, efficient, formal, and final. He states what he believes to be intellectual cognition, “while nonetheless retaining certain
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on the virtue, vices, the articles of the faith, and the ten commandments; many biblical commentaries; sermons, and disputed questions on grace and other theological topics.
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Jean de la
Rochelle’s Distinction Between Being and Essence and its Significance in Debate Regarding the Aristotelian Four Causes in Relation to the Rational Soul
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The gospels in the Paris schools in the late twelfth and early thirteenth centuries: Peter the
Chanter, Hugh of St. Cher, Alexander of Hales, John of la Rochelle
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John was among those who declared against the general lawfulness of plurality. He appears to have enjoyed a favorable reputation, and is described by
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called for comments on disputed questions on the
Franciscan Rule, the Province of Paris asked John of La Rochelle, together with
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as a professor of great fame for holiness and learning, whose writings were both solid and extremely useful.
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The
Development of the Doctrine of the Agent Intellect in the Franciscan School of the Thirteenth Century
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in 1242, and subsequently became known as the "Exposition of the Four Masters."
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agent intellect that acts upon the soul's immanent agent intellect.
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He died in 1245, the same year as his teacher Alexander of Hales.
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A Treatise on the Multiple Divisions of the Soul’s Power
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Treatise on the Multiple Divisions of the Soul’s Power
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281:A companion to Philosophy in the Middle Ages
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372:(Gary Macy, University of San Diego)
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102:William of Auvergne, Bishop of Paris
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202:On Spirit and the Soul
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128:Rule of St. Francis
87:University of Paris
40:Johannes de Rupella
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