The Seba library treats Logoi in 7 passages, across 6 authors (including Armstrong, Karen, Campbell, Joseph, Martha C. Nussbaum).
Each one of these divine logoi are the names that God has called himself, making himself totally present in each one of his epiphanies... the revelation that God has made in each one of us is unique
Armstrong elaborates Ibn al-Arabi's doctrine that the logoi are individuated divine self-disclosures, each unrepeatable, such that every human being harbours a distinct and inalienable 'particular Lord.'
, A History of God, 1993thesis
Adolf Bastian's theory of the ethnic 'Elementary Ideas,' which, in their primal psychic character (corresponding to the Stoic Logoi spermatikoi), should be regarded as 'the spiritual (or psychic) germinal dispositions out of which the whole social structure has been developed organically'
Campbell explicitly equates the Stoic logoi spermatikoi with Bastian's elementary ideas and, by extension, with Jung's archetypal substrate, grounding depth-psychological universalism in a cosmological doctrine of seminal rational principles.
, The Hero With a Thousand Faces, 2015thesis
Logoi, says, like drugs (pharmaka) have the power to 'stop fear and take away grief and engender joy and increase fellow feeling'
Nussbaum documents Gorgias's foundational analogy between logoi and pharmacological agents, establishing the rhetorical-therapeutic lineage that runs from Greek sophistry through Stoic and Epicurean practice to modern psychotherapy.
, The Therapy of Desire: Theory and Practice in Hellenistic Ethics, 1994thesis
logos and logoi, 10, 5616, 91, 16126, 202, 236, 298, 302, 304
Havelock's index demonstrates the pervasive structural role of logos and logoi throughout Plato's epistemological and educational project, situating the plural form within the broader opposition between oral performance and written rational discourse.
, Preface to Plato, 1963supporting
'Among statements (logoi) about conduct', he writes in a nearby passage, 'those that are universal (katho—'
Nussbaum cites Aristotle's distinction between universal logoi and the irreducible particularity of ethical perception, arguing that the plurality of logoi about conduct cannot substitute for the discriminating faculty needed to grasp concrete situations.
, The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy, 1986supporting
Isaiah the Solitary; Logoi 2. 1-2 386 n. 11; On Guarding the Intellect sec. 2 365 n. 46
Sorabji's citation of Isaiah the Solitary's Logoi in the context of Stoic-Christian transmission of emotional therapeutics places the term within the ascetic literature of the Philokalia tradition, linking rational discourse to the guard of the intellect.
, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 2000supporting
Logos, 148, 187f, 201, 252 animus and, 14, 16, 21 cosmogonic, 211 Gnostic, 202 Hermes as, 201 as magnetic agent, 188
Jung's Aion index maps the Logos concept across alchemical, Gnostic, and psychological registers — as cosmogonic principle, animus-attribute, and magnetic agent — establishing the singular Logos as backdrop against which the plural logoi take on psychological significance.
, Aion: Researches into the Phenomenology of the Self, 1951supporting