So far as we can see, on the other hand, Basilides appears actually to represent a further development of Iranian dualism, which later produced the religious system of Mani.
This philosophy, called Empirio-criticism, is not, however, a realistic but an idealistic dualism, nor can it be called materialism.
1 Hegel will allow no dualism of fact and principles.
Thus at several points Plato reveals germs of dualism and asceticism.
The threatened dualism of ideal and material becomes for Aristotle mainly a contrast of matter and form; the lower stage in development desires or aims at the higher, matter more and more tending to pass into form, till God is form without any matter.
Against Manichaean dualism he had vindicated free will; but as against Pelagianism he taught the bondage of sinful man - a position accepted in the East but never welcome there, and not more than half welcome even in the West.
In the philosophy of Descartes we meet with a dualism of mind and matter which does not easily lend itself to the conception of evolution.
The fundamental dualism of Basilides is confirmed also by one or two other passages.
It is possibly also in connexion with the dualism of his fundamental 1 =Nimrod = Zoroaster, cf.
Now, of this sharply-defined dualism there is scarcely a trace in the system described by the Fathers of the Church.
Basilides, then, represents that form of Gnosticism that is closest to Persian dualism in its final form.
But in Judaism monotheistic conceptions reigned supreme, and the Satan of Jewish belief as opposed to God stops short of the dualism of Persian religion.
In view of the results of this analysis, Reid's theory (and the theory of Scottish philosophy generally) has been dubbed natural realism or natural dualism, in contrast to theories like subjective idealism and materialism or to the cosmothetic idealism or hypothetical dualism of the majority of philosophers.
It was expounded by Geulincx and Malebranche to avoid the difficulty of Descartes's dualism of thought and extension, and to explain causation.
But this dualism is a temporally limited dualism - no more than an episode in the world-whole - and is destined to terminate in monotheism.
The aim of knowledge is explanation, and the dualism or pluralism which acquiesces in recognizing two or more wholly disparate forms of reality has in so far renounced explanation.
SeeABSOLUTE; Dualism; Metaphysics; Materialism; Idealism.
His destructive criticism thus tended to reintroduce the dualism between faith and reason which Scholasticism had laboured through centuries to overcome, though Scotus himself, of course, had no such sceptical intention.
Jellachich, who as a soldier was devoted to the interests of the imperial house, realized that the best way to break the revolutionary power of the Magyars and Germans would be to encourage the Slav national ideas, which were equally hostile to both; to set up against the Dualism in favour at Pest and Vienna the federal system advocated by the Sla y s, and so to restore the traditional Habsburg principle of Divide et impera.
On subjects of politics, amongst the more important works are the various monographs of Gustavus Beksics on the Dualism of AustriaHungary, on the " New Foundations of Magyar Politics " (A magyar politika uj alapjai, 1899), on the Rumanian question, &c.; the writings of Emericus Balint, Akos Beothy, Victor Concha (systematic politics), L.
Except Gregory Magistros none of the Armenian sources lays stress on the dualism of the Paulicians.
Yet this did not probably go beyond the dualism of the New Testament itself.
The dualism of the earlier Zoroastrians, which may be compared with the Christian doctrine of God and Satan, gradually tended in la.
In the later heresy of Manichaeism there were affinities to Gnosticism, but it was a mixture of many elements, Babylonian-Chaldaic theosophy, Persian dualism and even Buddhist ethics (p. 126).
2 His bitter foe is his uncle; the germs of dualism appear early.
Thus defined, idealism is opposed to ordinary common-sense dualism, which regards knowledge or experience as the result of the more or less accidental relation between two separate and independent entities - the mind and its ideas on one side, the thing with its attributes on the other - that serve to limit and condition each other from without.
All thought starts from the ordinary dualism or pluralism which conceives of the world as consisting of the juxtaposition of mutually independent things and persons.
In the pantheism that thus takes the place of the old dualism there seems no place left for the individual.
Dualism, but on another, and this the deeper side, he represents the attempt to restore the theory in a more satisfactory form.
This is as far removed as possible either from dualism or from empiricism.
But with these advances came the danger of falling into error from which common-sense dualism and naturalistic monism were free.
Moreover, there is no real opposition between monism and dualism, for there can very well be one kind of being, without being all body or all soul; and as a matter of fact, Aristotelian realism is both a monism of substance and a dualism of body and soul.
The Manichaean system is one of consistent, uncompromising dualism, in the form of a fantastic philosophy of nature.
What gave it strength was that it united an ancient mythology and a thorough-going materialistic dualism with an exceedingly simple spiritual worship and a strict morality.
And even when there is an attempt at reconciliation, it is still quite clear how strong was the original dualism which has to be overcome.
A further weakening of the dualism is indicated when, in the systems of the Valentinian school, the fall of Sophia takes place within the godhead, and Sophia, inflamed with love, plunges into the Bythos, the highest divinity, and when the attempt is thus made genetically to derive the lower world from the sufferings and passions of fallen divinity.
All these efforts at reconciliation show how clearly the problem of evil was realized in these Gnostic and half-Gnostic sects, and how deeply they meditated on the subject; it was not altogether without reason that in the ranks of its opponents Gnosticism was judged to have arisen out of the question, 7r60ev TO KaK6P; This dualism had not its origin in Hellenic soil, neither is it related to that dualism which to a certain extent existed also in late Greek religion.
It is an Oriental (Iranian) dualism which here finds expression, though in one point, it is true, the mark of Greek influence is quite clear.
When Gnosticism recognizes in this corporeal and material world the true seat of evil, consistently treating the bodily existence of mankind as essentially evil and the separation of the spiritual from the corporeal being as the object of salvation, this is an outcome of the contrast in Greek dualism between spirit and matter, soul and body.
For in Oriental (Persian) dualism it is within this material world that the good and evil powers are at war, and this world beneath the stars is by no means conceived as entirely subject to the influence of evil.
Gnosticism has combined the two, the Greek opposition between spirit and matter, and the sharp Zoroastrian dualism, which, where the Greek mind conceived of a higher and a lower world, saw instead two hostile worlds, standing in contrast to each other like light and darkness.
Even the characteristic dualism of Gnosticism has already proved to be in part of Iranian origin; and now it becomes clear how from that mingling of late Greek and Persian dualism the idea could arise that these seven halfdaemonic powers are the creators or rulers of this material world, which is separated infinitely from the light-world of the good God.