The Seba library treats Eide in 8 passages, across 7 authors (including Edinger, Edward F, Edinger, Edward F., Vernant, Jean-Pierre).
eidos/eide (form, idea), 57, 60-61, 67, 70, 101, 108. See also Aristotle; Plato
Edinger’s index establishes eidos/eide as a central term cross-referenced with Plato and Aristotle across the full arc of his depth-psychological reading of Greek philosophy.
, The Psyche in Antiquity, Book One Early Greek Philosophy thesis
form(s), 70-71, 101, 108. See also eidos/eide
The index of Edinger’s 1999 edition explicitly equates ‘forms’ with eidos/eide, anchoring the concept within Aristotle’s and Plotinus’s accounts of living structure.
, The Psyche in Antiquity, Book One: Early Greek Philosophy From Thales to Plotinus, 1999thesis
The artisan makes the article, but he does not fully understand its eidos, that is, its end purpose. Only the user does. If the eide of manufactured articles are somehow ‘natural,’ separate, and above the workmen, the artisans become nothing but intermediaries.
Vernant argues that eide function as transcendent end-purposes above the level of craft, accessible only to the user, rendering artisans mere instruments in the realization of form.
, Myth and Thought Among the Greeks, 1983thesis
Aristotle provides a brief list of the various kinds or species (eide)
Konstan identifies eide in Aristotle’s Rhetoric as the classificatory term for the species of love, showing the word’s function in ancient psychological taxonomy of the emotions.
, The Emotions of the Ancient Greeks: Studies in Aristotle and Classical Literature, 2006supporting
these two potentially hostile virtues are, in their turn, to be placed in two opposite classes (eide) of qualities, and those who possess such qualities also naturally constitute two opposing groups
Hobbs shows Plato using eide as a formal classificatory device in the Politicus, dividing virtues such as andreia and sophrosune into opposed classes of qualities.
, Plato and the Hero: Courage, Manliness and the Impersonal Good, 2000supporting
εἶδος itself corresponds exactly to BSl. forms like Lith. veidas ‘face’ and OCS vidŭ ‘appearance’, as well as to OHG wīsa ‘way, manner’
Beekes traces eidos etymologically to IE *ueid- ‘to see,’ establishing its root meaning as ‘appearance’ or ‘visible form,’ cognate with Slavic and Germanic words for face and manner.
, Etymological Dictionary of Greek, 2010supporting
archetypal/archetype(s), 13-14, 29, 30n, 40, 47, 57, 65, 70, 72, 76, 97, 101, 104
The index clusters archetype at the same page references as eidos/eide, implicitly affirming the depth-psychological equivalence Edinger draws between Platonic forms and Jungian archetypes.
, The Psyche in Antiquity, Book One: Early Greek Philosophy From Thales to Plotinus, 1999aside
eidos, 34
Jung’s Aion index registers eidos as a discrete term at a single locus, indicating its presence within his scholarly apparatus as a philosophical precursor concept.
, Aion: Researches into the Phenomenology of the Self, 1951aside