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By Adler, M.

A Syntopicon: An Index to the nice rules (1952) is a two-volume index, released as volumes 2 and three of Encyclopædia Britannica’s assortment nice Books of the Western international. Compiled by means of Mortimer Adler, an American thinker, less than the suggestions of Robert Hutchins, president of the collage of Chicago, the volumes have been billed as a suite of the 102 nice rules of the western canon. The time period “syntopicon” was once coined particularly for this project, that means “a choice of topics.”[1] The volumes catalogued what Adler and his crew deemed to be the basic rules inside the works of the nice Books of the Western international, which stretched chronologically from Homer to Freud. The Syntopicon lists, lower than every one inspiration, the place each prevalence of the concept that may be situated within the collection’s well-known works.

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Immediate self-consciousness: man's intimate or introspective knowledge of him- 47 GOETHE: Faust, PART i [3217-3239] 79a-b; PART n [11,433-452] 278a-b 51 TOLSTOY: War and Peace, EPILOGUE n, 688b689b; 693d-694c 52 DOSTOEVSKY: Brothers Karamazov, BK xi,341c 53 JAMES: Psychology, 121a-b; 122b-126a; 191a197a esp 193a, 196a-197a; 221b; 223b 224a; 233a-b 54 FREUD: Interpretation of Dreams, 383b c / Unconscious, 429c-430c / General Introduction, 451a-b; 620a / Ego and self 7 PLATO: Charmides, 7b-c; 8b-d / Phaedrus, 116c-d / Philebus, 629b-c 8 ARISTOTLE: Soul, BK in, CH 4 [429^-9] 661d; [429^5-29] 662b; [430*2-9] 662b-c 9 ARISTOTLE: Ethics, BK ix, CH 9 [ii7o a28-h i] 424a 12 EPICTETUS: Discourses, BK i, CH i, 105a-b; CH 27, 133a-b 12 AURELIUS: Meditations, BK xi, SECT i 302a b BK x, par 3 72a; of God, BK xi, en 26 336d337b; CH 27, 337d-338a 19 AQUINAS: Summa Theologica, PART i, Q 87, A i, ANS 465a-466c; A 2, ANS 466c-467b; A 4, ANS 468b-d 20 AQUINAS: Summa Theologica, PART i-n, Q 112, A 5, ANS and REP 1,5 359c-360c 18 AUGUSTINE: Confessions, par 7 73a / City 21 DANTE: Divine Comedy, PURGATORY, xvm [49-60] 80b-c 23 HOBBRS: leviathan, INTRO, 47b-d 25 MONTAIGNE: Essays, 6d-7a; 69d-70c; 177d181d esp 180b-d; 253d-254a; 319d-320b; 322b-323b; 388c-389c; 48Sc-486a; 520b 522a 29 CERVANTES: Don Quixote, PART n, 332b 30 BACON: Advancement of learning, 54b-c; 88c- 89b 31 DESCARTES: Discourse, PART Meditations, n 77d-81d iv, 51c-52a / and Re- / Objections 207b; 224b,d; 276b-c 31 SPINOZA: Ethics, PART n, PROP 19-23 382b383c 33 PASCAL: PensSes, 396-399 240b 17 PART 2b.

Fallibly relation It is noteworthy that Aquinas tells exactly the same story in order to make the point that such appearances of reasoning in animals can be to sense and imagination, but they do not question its existence as a separate faculty. The range explained as instinctively determined conduct. "In the works of irrational animals," he writes, of the sensitive powers does not extend to ideas or intelligible objects, nor is sensitive memory as they like Plato, Aristotle, Plotinus, Lucretius, gustine, and Aquinas have different conceptions of intellect or mind, in itself and in its or imagination for them the same as rational thought.

But do sensations give rise to knowledge in the same way for both men and ani- and Do the powers of memory and imaginaan animal's range of apprehension as they do man's? Do these powers affect the perception of present objects in the same way mals ? tion extend men and animals? Such questions are not readily answered by for observation of external behavior alone. What a comparison of human and animal experience cannot be obtained. seems to be called for The difficulty of the problem becomes most in- , CHAPTER tense when a is thought human special faculty of knowledge or attributed to man, for animal and sense perception, imagination, or even may be incommensurable if a special factor of understanding or reason enters into all emotion human experience and is totally absent from that of animals.

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