De quantitate animae: The measure of the soul; Latin text, with English translation and notes by Augustine of Hippo; 1 edition; First published in. PDF | Augustine is commonly interpreted as endorsing an extramission theory of perception in De quantitate animae. A close examination of the text shows. DE QUANTITATE ANIMAE LIBER UNUS S. Aurelii Augustini OPERA OMNIA – editio latina > PL 32 > De Quantitate Animae liber unus.

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If that is right, then the fourth grade may be accepted without genuine commitment to the extramission theory.

Sermon 10; Hill38 Augustine is using the familiar tactile metaphor associated with extramission the- ories. Full-text searching is available within public or private collectionsand within individual items. First, in discussions of the soul in late antiquity, psychological and physiological issues are intertwined, which is not to say confused. However, it is not true that growth by itself is not hidden from the soul.

At any rate, such accounts not only involve extramissive elements but intromissive elements as well. On the extramissionist reading, this is a description of visual rays extending from the perceiver to the dis- tal object. But the outward quatitate of looking and seeing is not the exclusive provenance of the extramission theory.

Augustinus Hipponensis – De Quantitate Animae liber unus

For they say that the eyes send out rays, the right eye to the left, the left eye to the right, and as a result a cone is formed by their intersection, which is why sight that can encompass many visible things all at once, but sees exactly only those parts where the rays intersect. He has the concept of the third dimension, he merely lacks a Latin word quamtitate will immediately and unambiguously pick it out. De quantitate animae 23—30 It is the second residual aporia that prompts the extended discussion of perception.

The primary evidence consists in two passages from De quantitate animae And very quantitzte this point is independent of the truth of the ex- tramission theory. The awareness afforded by visual experience is like a beam of light that manifests the latent presence of its quanttitate.


But what is it a metaphor for? If souls are inextended, if they lack extensive magnitude, then they are incorporeal.

Taken together they are equivalent to the claim that vision centrally involves rectilinear, outer-directed activity. Similarly, the soul possesses the power to conceive of incorporeal geometrical abstractions, and since only like may conceive of like, the soul itself must itself be incorporeal. I do not know what to answer and I do animea know where I am. But if the visual rays touch the objects of perception, then they are perceived where they are, and thus quamtitate is no need for a signal to return to the subject.

Unclarity about the commitments of the extramission theory is aided and abet- ted, in certain circumstances, by the application of a certain methodological stric- ture.

Notice that Augustine, after having introduced the extramissionist imagery of rays, immediately brackets that commitment, claiming that it is treated subtly and ob- scurely and claims that the explanation of perceptual discernment by rays has not yet been clearly demonstrated.

That conclusion upsets me very much, so much, in fact, that I am com- pletely stunned.

Perception and Extramission in De quantitate animae | Mark Eli Kalderon –

Consider, then, the former, purely extramissive, accounts where vision occurs at the point where the ray meets the perceived object. Some modern commentators have marked a distinction between the psy- chological and the physiological claims that Augustine makes. Augustine will argue, in contrast, that the soul is inextended because it possesses powers that corporeal extended things lack. Why describe the object of sensory awareness as something that is not hidden from the soul?

Moreover, just because justice is real despite being inextended, it does not follow quantigate the soul itself is inextended. Francisco Suarez Commentaria una cum questionibus quanfitate libros Aristotelis de anima 3. His purpose is to make sensation an activity of the soul within the soul itself.

It is only auantitate the outer-directed activity of the perceiver that constitutes, at least in part, their perception of the object is conceived as something spatially extending to the distal object so that it is in contact with that object do we get a genuine commitment to extramission. And sometimes Augustine will pursue his point even when it proves to be in tension with the extramission theory. Oxford University Press, Oxford, The soul is inex- tended, and, hence, incorporeal since corporeal bodies are necessarily extended in three dimensions.


First, quantitzte patitur corpus has been replaced by passio corporis or, equivalently, cor- poris passio—the variation in word order makes no difference to the Latin grammar.

It is just this assumption that drives Evodius conviction that the soul must be extended throughout the body. If we accept, as seems evident, that Augustine had in mind a mode of awareness, then perhaps to describe the object of perception as not hidden from the soul is, after all, to provide a positive characterization of the sensory awareness afforded by perceptual experience. Advanced full-text search Advanced catalog search Search tips Full view only.

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But such a disavowal seems to be in tension with, not only the phenomenology of distal touch, but also with the extramission theory as usually understood. Like the stick, the visual ray is a continuous unity that spatially extends from the perceiver to the object perceived. At times he complains of its subtlety and obscurity, emphasizing its failure to be clearly demonstrated. I certainly would be the one doing the touching and I would sense it; yet I would not be there where I touched you.

In contrast, the object seen affecting the eyes is by itself not hidden from the soul. The Structure of Behavior. Augustine explains occlusion as the obstruction of visual rays.

So in seeing one is acted upon. This has the consequence that the emitted light cannot be distinguished from the external light and so is not directly observable. The sensitive soul is the principle governing sensation.