While its roots are in emanationist
thought that can be traced from Plato's Timaeus through Eriugena to Hegel, it is ultimately a theory of consciousness.
One problem, however, is that too often emanationist
views affirm a fundamental continuity between an undifferentiated source of being and the existence of all features of the world.
1191) and Muhyi al-Din Ibn 'Arabi (1165-1240), about whom Ahmed notes: "Both blur, in their respective emanationist
iterations of the relationship between the Divinity and the material world, the boundary between Divine transcendence and Divine immanence, and thereby flirt incorrigibly with pantheism and relativism.
I was particularly intrigued by his use of emanation and his emanationist
Here, as in several other Middle Platonic texts, (72) the process of analysis is conceived along the lines of a reversal of the emanationist
scheme current in Plato's Academy: from One or the Monad emanates the Indivisible Dyad; (73) from the combination of the One and the Indivisible Dyad there results number; then, in a process whereby dimensions are successively added, the point, line, surface, and solid body emerge, followed by qualities.
However, this image harbours the danger of an emanationist
view of creation.
33) The approach of Democritus and the other atomists has traditionally been regarded as passive, emanationist
, in which the eye is the passive recipient of impressions created by "images" (deikela or deikela, eidola) derived from the objects of sight; (34) but a recent reexamination by K.
According to the Brethren's emanationist
hierarchy of beings, the species belonging to the three realms inhabiting the earth--minerals, plants and animals--originally appeared in the order from simplest to the most valuable.
From the perspective of this emanationist
philosophy, the whole universe in all its diverse forms has been projected forth from an original, undivided Pure Consciousness, and these forms may in turn be collapsed back into it.
McGuire has shown, Newton's proposal is not simply following the emanationist
accounts of some of his contemporaries but expresses more importantly that "God's eternal existence is coeval with the existence of infinite space and time.
Even in the supposedly less heretical Paradise Lost, in a most difficult passage, Milton illustrates his emanationist
theory of creation and expresses God's infinity as emending throughout the material creation:
11) Lull may also have read the Murcian mystic Ibn al-Arabi (11165-1240), whose emanationist
theories of the manifestation of divine attributes in the phenomena of nature, and in the personalities of the prophets, are reflected in Lull's own mysticism.