By Boyd Taylor Coolman
two cognitive modalities as co-existing in an interdependent demeanour, and that this reciprocity is given a specific personality via Gallus anthropological appropriation of the Dionysian suggestion of hierarchy. simply because Gallus conceives of the soul as hierarchized at the version of the angelic hierarchy, the
intellect-affect dating is essentially ruled via the dynamism of a Dionysian hierarchy, which has simultaneous trajectories: ascending and descending. an important positive aspects are noteworthy during this regard: in ascending, first of all, the decrease is subsumed by means of the better; in descending, secondly, the better communicates with the reduce, in response to the character of the decrease. whilst Gallus posits a better, affective cognitio above an intellective cognitio on the optimum point
in the ascent, therefore, this greater affective shape either builds upon and sublimates the reduce intellective shape. even as, this affective cognitio descends back off into the soul, either enriching its accurately intellective potential and in addition renewing the ascending circulation in love. For Gallus, then, in the
hierarchized soul a dynamic mutuality among mind and impact emerges, which he construes as a spiralling movement, through which the soul unceasingly stretches past itself, ecstatically, in realizing and loving God.
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Extra info for Knowledge, Love, and Ecstasy in the Theology of Thomas Gallus (Changing Paradigms in Historical and Systematic Theology)
Knowledge, Love, and Ecstasy in the Theology of Thomas Gallus (Changing Paradigms in Historical and Systematic Theology) by Boyd Taylor Coolman