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Extra resources for Manhood and Christ: A Study in the Christology of Theodore of Mopsuestia

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Intellectual activity, on this view, is the purest form of motion or life, and is for that reason indissolubly wedded to soul. In fact, then, Plato in this passage is not directly concerned with an analysis of the human constitution. Nor, for that matter, is it clear that the members of the series intellect-soul-body are meant to correspond severally 'parts' with the of the human constitution: rational soul, mortal soul, and body. Nevertheless, the analogy is an easy onera and the language of this passageno doubt supplied, at a later date, encouragement to the tripartite analysis of human nature.

Ry po*et of initiative which belongs to it in virtue of that nature. Its power of initiative, therefore, is inevitably and essentially manifested in a freedom which involves the possibility of wrong choice. By exercising this freedom in a way consonant with reason, and by thus living the life of practical virtue, the soul can begin to pick its way towards the higher freedom (and higher virtue) of the contemplative life. Nemesius does not surrender the Neo-Platonic emphasis on the contemplative nature of reason in its highest form.

Intellect is rather the rational part or faculty of the soul itself. + 'parts' What is Plotinus' position with regard to the of the soul ? just Is Nemesius' attack or well informed? 669n-672e. 5rzc. : Ibid. 672a. Nemesius, it should be noted, is consciously following the analysis of Aristotle here. + Gregory Nyssen, again, propounds a view which, in its eclectic essentials, is similar to that of Nemesius. In the De hominisopifuio he distinguishes three 'kinds' of soul which belong to man, following the Aristotelian analysis, and relates them to the Pauline trichotomy of body, soul, and spirit (PG, xliv.

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