the later works. 5 The Forms are often treated by commentators as the ‘models’ of their participants, and in a way that seems to be right, because Plato treats them, at least on certain occasions, as perfect types, which their participants represent only imperfectly, such as equality, health, or
An act’s form of apprehension (Auffassungsform) determines whether it is a perception, an imagination, or a signitive act. It must be distinguished from the act’s quality, which determines whether the act is, for instance, assertoric, merely entertaining, wishing, or doubting. The notion of form of apprehension is explained by recourse to the so-called content-apprehension model (Inhalt-Auffassung Schema); it is characteristic of the Logical Investigations that in it all objectifying acts are analyzed in terms of that model. The distinction between intuitive and signitive acts is made, and the notion of saturation (Fülle) is described, by recourse to the notion of form of apprehension.
sense of the Scriptural and Conciliar material. This essay proposes a route for explicating a model of the Eucharist—and its Christological infrastructure—within a panpsychist panentheistic ontological framework. Hence, the model offered here is a hypothesized conclusion of the conjunction of numerous