Inventio subiecti. The invention of the modern subject (9)

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The two tools of the archaeologist of the subject: subjectivity and attributivism*
Heidegger. Subiectität is what characterizes and defines theὑποκείμενον or subiectum as such: sub-stantiality
The "subjectivity"(Subjektivität) of modern metaphysics is a "mode of subjectivity"(Subjectität): the application of the physical model of substantial portance/permanence to the psychic
Attribute-theory is a theory of the inherence of the mind in the body, as a disposition or dispositional property
Attributivism* refers to any doctrine of the soul and thought based on an explicit assimilation of psychic states or acts to attributes or predicates of a subject defined as ego
The "birth of the subject" is marked and structurally defined by the encounter of subjectivity with attribute-theory and "attributivism*"
Contrary to Heidegger, the archaeology of the subject shows that Descartes was not the first to give subiectum and ego, subjectivity and egoism(Ichheit) an identical meaning
Augustine formulates and originally rejects attributivism*: the soul is not the subject of mental acts/states
The perichoretic model of the psyche: Augustine and Jean de Damas
Mutual immanence and the Stoic theory of mixture
Parasite and fusion of attributivist* and perichoretic models in the Middle Ages
The Olivian attributivist* model, the Kantian critique of rational psychology and the Nietzschean critique of Descartes' logico-metaphysical postulates: an attempt at synthesis
Thomas Aquinas and the epistemic principle of "knowledge of the soul through its acts"
The subject according to Thomas
Olivi versus Thomas: a medieval paradigm
The three modes of knowledge according to Matthew of Acquasparta