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Negative Theology, Coincidentia Oppositorum, and Boolean Algebra

Negative Theology, Coincidentia Oppositorum, and Boolean Algebra Negative Theology, Coincidentia Oppositorum, and Boolean Algebra Uwe Meixner, Universitat Regensburg Philosophy from the time of Plato on to the late Middle Ages, especially in the Platonic (including Neo-Platonic) tradition, is characterized by an inte­ gration of logic, formal ontology and metaphysics - rational theology fore­ most - that has disappeared from it in modem times. In the wake of the sepa­ ration of religion from other intellectual pursuits (beginning in the late Middle Ages), which finally seems to have made religion a matter not of the head, but purely of the heart (and thus not an intellectual affair at all), most people nowadays find it difficult even to conceive how there could be a sig­ nificant connection between mysticism on the one hand and logic on the other, formal logic at that. They even think of mysticism and logic as being inimical to each other. It is safe to hold that this modem attitude is completely foreign not only to Plato, but also to Plotinus, Porphyry and Proclus, to Pseudo-Dionysius Areo­ pagita, Scotus Erigena and Nicholas of Cusa, and even to Meister Eckhart (after all, his mysticism is often characterized as being "intellectual" and "conceptual"). In view of http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png History of Philosophy and Logical Analysis Brill

Negative Theology, Coincidentia Oppositorum, and Boolean Algebra

Meixner, Uwe
History of Philosophy and Logical Analysis , Volume 1 (1): 15 – Apr 5, 1998
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Publisher
Brill
Copyright
Copyright © Koninklijke Brill NV, Leiden, The Netherlands
ISSN
2666-4283
eISSN
2666-4275
DOI
10.30965/26664275-00101006
Publisher site
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Abstract

Negative Theology, Coincidentia Oppositorum, and Boolean Algebra Uwe Meixner, Universitat Regensburg Philosophy from the time of Plato on to the late Middle Ages, especially in the Platonic (including Neo-Platonic) tradition, is characterized by an inte­ gration of logic, formal ontology and metaphysics - rational theology fore­ most - that has disappeared from it in modem times. In the wake of the sepa­ ration of religion from other intellectual pursuits (beginning in the late Middle Ages), which finally seems to have made religion a matter not of the head, but purely of the heart (and thus not an intellectual affair at all), most people nowadays find it difficult even to conceive how there could be a sig­ nificant connection between mysticism on the one hand and logic on the other, formal logic at that. They even think of mysticism and logic as being inimical to each other. It is safe to hold that this modem attitude is completely foreign not only to Plato, but also to Plotinus, Porphyry and Proclus, to Pseudo-Dionysius Areo­ pagita, Scotus Erigena and Nicholas of Cusa, and even to Meister Eckhart (after all, his mysticism is often characterized as being "intellectual" and "conceptual"). In view of

Journal

History of Philosophy and Logical Analysis – Brill

Published: Apr 5, 1998

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