In lieu of an abstract, here is a brief excerpt of the content:

• At the Bottom of the Soul:The Psychologization of the "Fundus Animae" between Leibniz and Sulzer
• Alessandro Nannini

INTRODUCTION

The concept of the ground of the soul—Grund der Seele or fundus animae—is well established within the theological tradition:¹ for example, the "depths of a person's heart" (βάθος καρδίας ἀνθρώπου) is featured in Judith 8:14 in the Septuagint translation. In the Greek-Latin patristics, Diadochos of Photike uses the phrase "depths of the soul" (βάθος τῆς ψυχῆς) to indicate where God's love resides upon baptism,² while Augustine of Hippo speaks of a "secret recess of the mind" (abditum mentis) where the true image of God dwells.³ [End Page 51]

The word "ground" originally meant the lowest surface of a body.⁴ The Middle High German poets, who tended to use the genitive to amplify certain phrases, saw in this term a semantic potential for metaphorical use.⁵ Hence, for instance, the phrase grunde des herzen (ground of the heart) intensified the word herz, thereby implying a higher degree of intimacy. When Meister Eckhart appropriated the term, linking it to the scriptural images of the well of living water and the good soil in the parable of the sower,⁶ the ground or the luminous vertex⁷—synonymous terms because of the overlap of depth and height in spiritual matters⁸—began to be regarded as the divine and uncreated essence of the soul.⁹

While in Eckhart the grunt der sêle is unknowable and inexpressible in its inaccessibility, in Johannes Tauler the notion takes on a more ascetic nuance: rather than the essence, the ground seems to be a place into which one can withdraw to listen to the word of God, who speaks in a person's innermost core.¹⁰ In the later mystical literature influenced by Tauler (Hendrik Herp; Maximilianus Sandaeus; Louis De Blois), what had been understood as the essence of the soul thus becomes progressively spatialized, as if the ground or the vertex were a real topographical location. The fundus animae consequently became the highest or deepest level of the soul, where man can be one with God.¹¹ Loosened from its ontological background, the fundus animae enjoyed currency in the ethical vocabulary of the early [End Page 52] modern age, particularly among the French moralists, as the quintessence of what is inscrutable and mysterious in the soul—as the hidden root of our affections.¹²

The idea of fundus animae experienced a decided renaissance in eighteenth-century Germany. In secondary literature, Alexander Gottlieb Baumgarten is widely regarded as the first to use the term fundus animae, in his Metaphysica (1739), to designate the collection of obscure (hence unconscious) perceptions in the soul.¹³ While some commentators have pointed out that the notion of fundus animae has a long theological history preceding Baumgarten,¹⁴ the genesis and the reasons for its psychological revival in the Aufklärung have heretofore remained generally unexplored. What caused a formerly mystical notion to become a key concept in the theory of the mind and aesthetics in eighteenth-century German rationalism? How and why did the luminous abode of God in the soul morph into the dark basement of the unconscious?

With the present essay, I aim to answer these questions. Starting with Leibniz, I investigate, on the one hand, his metaphysical conception of the fundus animae and the subsequent empirization of the notion culminating with Sulzer; on the other, I bring to the fore the fruitful tension between mystical and rationalist elements that constitutes a relevant if overlooked aspect of the development of eighteenth-century psychology.¹⁵ Through the study of the conceptual reframing of the fundus animae from this double [End Page 53] and intertwined perspective, I will emphasize the progressive psychologization of the notion and its role in legitimizing obscure knowledge within the gnoseological agenda of the German Enlightenment. In this way, I intend to contribute to a more insightful understanding of the intellectual history of the unconscious in the eighteenth century, of which the fundus animae is broadly recognized to be a crucial element.¹⁶ More specifically, I will draw on new evidence about how the fundus animae proved to be a key concept to...

中文翻译：

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在灵魂的底部：莱布尼兹和苏尔寿之间“动植物”的心理化

代替摘要，这里是内容的简要摘录：

• 在灵魂的底部：莱布尼兹和苏尔寿之间“动植物”的心理化
• 亚历山德罗·南尼尼（Alessandro Nannini）

介绍

灵魂之地的概念（Grund der Seele或眼底动画）在神学传统中得到了很好的确立：¹例如，《朱迪思》 8:14的“人心深处”（βάθοςκαρδίαςἀνθρώπου） Septuagint翻译。在希腊拉丁爱国主义中，Photike的Diadochos使用短语“灵魂的深处”（βάθοςτῆςψυχῆς）来表示洗礼时上帝的爱留在哪里，²而河马的奥古斯丁则说“心灵的秘密隐居”（abditum mentis）居住在上帝的真实形象中。³ [结束第51页]

“地面”一词最初是指身体的最低表面。⁴中高级德国诗人倾向于使用同语来扩大某些短语，在这个术语中他看到了隐喻使用的语义潜力。⁵因此，例如，短语grunde DES赫尔岑（心脏的地面）加剧了字赫兹，从而意味着更高的亲密度。迈克·埃克哈特（Meister Eckhart）适当使用该术语时，将其与播种者寓言中的活水井和良好土壤的经文图像相关联，⁶地面或发光的顶点⁷ –由于深度和高度的重叠，因此是同义词。属灵的事⁸-开始被视为灵魂的神圣和未创造的本质。⁹

虽然在埃克哈特（Eckhart），咕咕s咕s咕s的东西难以理解且无法表达，但在约翰内斯·陶勒（Johannes Tauler）中，这种观念带有更多禁欲的微妙之处：与其说是本质，不如说它是一个可以撤消聆听“世说新语”的地方。上帝，在一个人的内心深处说话。¹⁰在后来受陶勒（Hendrik Herp; Maximilianus Sandaeus; Louis De Blois）影响的神秘文学中，被理解为灵魂本质的东西逐渐变得空间化，好像地面或顶点是真实的地形位置。因此，眼底动画成为了灵魂的最高或最深的层次，在这里人类可以与上帝合而为一。¹¹从本体论背景出发，眼底animae享受货币早期的道德词汇[尾页52]现代社会，尤其是法国的道德，因为什么是高深莫测，神秘的精髓灵魂，是我们情感的隐藏根。¹²

动画动物眼底的想法在18世纪的德国经历了决定性的复兴。在中学文献中，亚历山大·戈特利布·鲍姆加滕（Alexander Gottlieb Baumgarten）在他的《形而上学》（1739）中被广泛认为是第一个使用眼底动物一词来指定灵魂中晦涩（因此无意识）感知的集合。¹³虽然一些评论家指出，眼底动物的概念在鲍姆加滕之前就有很长的神学历史，^14但其发生的原因及其在Aufklärung的心理复兴的原因迄今仍未开发。是什么使以前的神秘概念成为18世纪德国理性主义的心智理论和美学理论的关键概念？上帝发光的灵魂在灵魂中如何以及为什么变成无意识的黑暗地下室？

在本文中，我旨在回答这些问题。从莱布尼兹开始，我一方面研究他对动物眼底的形而上学概念，以及后来对苏尔寿的概念的最终实现。另一方面，我将神秘与理性主义因素之间富有成果的张力突显出来，这些张力构成了18世纪心理学发展的一个相关但被忽视的方面。¹⁵通过的概念重新定义的研究眼底animae从该双[尾页53]以及相互交织的观点，我将强调这一概念的渐进式心理学化，以及其在使德国启蒙运动的知性学议程中使晦涩的知识合法化方面的作用。这样，我打算对十八世纪无意识的知识史做出更深刻的了解，而眼底动画被广泛认为是至关重要的元素。¹⁶更具体地说，我将利用新证据来证明动物眼底如何被证明是...的关键概念。