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It is necessary to consider medieval Western Neoplatonism as a current of thought inserted in a wide cultural atmosphere where liturgical, theological, aesthetic, and artistic patterns play an important role as elements of a common historical past. In this article the author argues to what extent Neoplatonic concepts (Epiphany, Negative Theology, Theology of Light and Metaphor of Light) derived from Johannes Scotus Eriugena, translator of the Corpus Areopagiticum into latin, relate to the Iconography of Crist-Light or Maiestas domini in a (...) mandorle of light. Writings of various thinkers, paintings from the 12th century and medieval epigraphy are taken as primary sources in order to understand the relationship between Neoplatonism and Iconography in the European Middle Ages. (shrink)

The present commentary emphasizes that the acquisition of fear always involves complex changes in several quasi-independent response systems. Stimulus-specific electrodermal response differentiation as well as the bias to overestimate the belongingness of certain stimulus pairs mainly indicates cognitive processes of selective orienting and attention. Emotion, however, also involves the activation of subcortical motivational circuits. Why certain stimuli acquire rapid access to these basic motivational systems is not explained by the expectancy bias model.

The thought determinations of Hegel's Logic are tentatively considered as three mutually intersecting systems giving rise to a set of general ordering relations. Each main category is given its place in a main sequence with triadic structure and is associated with two sequences of dependent partial determinations. In this way a number of clear distinctions can be introduced and some significant but hitherto largely neglected correspondences between categories and their partial determinations, in particular the so-called moments, be studied.