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Plato defined the faculties of the soul in terms of a three-fold division: the intellect (noûs), the nobler affections (thumós), and the appetites or passions (epithumetikón) [1] Aristotle also made a three-fold division of natural faculties, into vegetative, appetitive and rational elements, [2] though he later distinguished further divisions in the rational faculty, such as the faculty of ...
He believed that as bodies die, the soul is continually reborn (metempsychosis) in subsequent bodies. Plato divided the soul into three parts: the logistikon (reason), the thymoeides (spirit, which houses anger, as well as other spirited emotions), and the epithymetikon (appetite or desire, which houses the desire for physical pleasures). [2] [3]
But because the Prophet had said, The meek shall inherit the earth, (Ps. 36:11.) He used these well-known words in conveying His meaning. [11] Glossa Ordinaria: The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately. [11]
Meno (/ ˈ m iː n oʊ /; Ancient Greek: Μένων, Ménōn) is a Socratic dialogue written by Plato around 385 BC., but set at an earlier date around 402 BC. [1] Meno begins the dialogue by asking Socrates whether virtue (in Ancient Greek: ἀρετή, aretē) can be taught, acquired by practice, or comes by nature. [2]
Our soul is of the former, while our body is of the latter, so when our bodies die and decay, our soul will continue to live. The Argument from Form of Life , or The Final Argument explains that the Forms, incorporeal and static entities, are the cause of all things in the world, and all things participate in Forms.
Those who possess ṣabr to a certain extent are called ṣābirūn. Out of the three classes of beings ( jinn , angels , and mankind ), man alone may possess ṣabr . This is because the animals are entirely governed by their desires and impulses; and the angels are completely occupied by their longing for God, so they have no desires and thus ...
On the Soul (Greek: Περὶ Ψυχῆς, Peri Psychēs; Latin: De Anima) is a major treatise written by Aristotle c. 350 BC. [1] His discussion centres on the kinds of souls possessed by different kinds of living things, distinguished by their different operations.
Maqām [1] (Arabic: مَقَام "station"; plural مَقَامَات maqāmāt) refers to each stage a Sufi's soul must attain in its search for God. [2] The stations are derived from the most routine considerations a Sufi must deal with on a day-to-day basis and is essentially an embodiment of both mystical knowledge and Islamic law ().