ANCIENT and WESTERN MEDIEVAL PHILOSOPHY (4 Credits)
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Medieval Western Philosophy: the European Emergence
Cultural Heritage and Contemporary Change Series I, Culture and Values, Volume 9 History of Western Philosophy by George F. McLean and Patrick J. Aspell Medieval Western Philosophy: The European Emergence By Patrick J. Aspell The Council for Research in Values and Philosophy 1 Copyright © 1999 by The Council for Research in Values and Philosophy Gibbons Hall B-20 620 Michigan Avenue, NE Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Aspell, Patrick, J. Medieval western philosophy: the European emergence / Patrick J. Aspell. p.cm. — (Cultural heritage and contemporary change. Series I. Culture and values ; vol. 9) Includes bibliographical references and index. 1. Philosophy, Medieval. I. Title. III. Series. B721.A87 1997 97-20069 320.9171’7’090495—dc21 CIP ISBN 1-56518-094-1 (pbk.) 2 Table of Contents Chronology of Events and Persons Significant in and beyond the History of Medieval Europe Preface xiii Part One: The Origins of Medieval Philosophy 1 Chapter I. Augustine: The Lover of Truth 5 Chapter II. Universals According to Boethius, Peter Abelard, and Other Dialecticians 57 Chapter III. Christian Neoplatoists: John Scotus Erigena and Anselm of Canterbury 73 Part Two: The Maturity of Medieval Philosophy Chronology 97 Chapter IV. Bonaventure: Philosopher of the Exemplar 101 Chapter V. Thomas Aquinas: Philosopher of the Existential Act 155 Part Three: Critical Reflection And Reconstruction 237 Chapter VI. John Duns Scotus: Metaphysician of Essence 243 Chapter -
Bibliography of Medieval Islamic Philosophy D
BIBLIOGRAPHY OF MEDIEVAL ISLAMIC PHILOSOPHY D. BLACK, CPAMP PROSEMINAR: APRIL 6, 2009 Reference works covering Islamic philosophy A Companion to Philosophy in the Middle Ages. Ed. J. Gracia and T. Noone. Malden, Mass.: Blackwell, 2003. (Includes entries on major Islamic figures known to the West.) The Dictionary of Literary Biography, Vol. 115: Medieval Philosophers. Ed. Jeremiah Hackett. Detroit and London: Bruccoli, Clark, Layman, 1992. (Includes many of the major figures among medieval Islamic philosophers.) Encyclopedia of the History of Arabic Science. Ed R. Rashed and R. Morelon. London and New York: Routledge, 1996. Encyclopaedia Iranica. Ed. Ehsan Yarshater. New York: Routledge and Kegan Paul; Bibliotheca Persica Press, 1982–. (Excellent articles on Avicenna and Farabi; best overview of the latter’s biography.) The Encyclopaedia of Islam.1 5 vols. Leipzig and Leiden, 1913–38. The Encyclopaedia of Islam.2 Leiden, 1954–. Encyclopedia of Religion. Ed. M. Eliade. New York: Macmillan, 1987. (Good articles on both philosophers and mutakallimūn.) The Encyclopedia of Philosophy. Ed. Paul Edwards. New York: Macmillan, 1967. (Contains some articles on Islamic philosophy.) The Routledge Encyclopedia of Philosophy. Ed. Edward Craig. 10 vols. London and New York: Routledge, 1998. (Has a full complement of articles on Islamic philosophy, both by figures and by areas of philosophy. Somewhat uneven.) The Stanford Online Encyclopedia of Philosophy. First round of articles on Arabic-Islamic Philosophy is now online. Indices and Bibliographies By far the best bibliographies are those of Druart and Marmura, now being regularly updated online by Druart. In researching any topic in the field, the best course of action is probably to begin with Butterworth and the Druart-Marmura articles and then check out Druart’s updates for more recent material. -
Medieval Philosophy
| 1 Course Syllabus Medieval Philosophy INSTRUCTOR INFORMATION Dr. Wm Mark Smillie, Professor, Philosophy Department 142 St Charles Hall Email: [email protected]; Ph: 447 - 5416 Office Hours Spring 2017 : MW, 3:30 - 4:30; Th, 2:30 - 4:30; Fri, 2:00 - 3:30; & by appointment. For issues about this course, students can contact me before/after class, at my office hours (posted above), by phone or email (either Carroll email or through moodle email). I will respond to email and phone inquiries within one busine ss day (Saturdays and Sundays are not business days). I will post notifications about the course in the Moodle News Forum. Students should also be aware of the Moodle Calendar that announces assignment deadlines. COURSE INFORMATION PHIL202, Medieval Phil osophy Meets: Tuesday and Thursdays, 9:30 - 10:45, 102 O’Connell; 3 credit hours Course Description This course is an introductory survey of medieval philosophical thought. We will consider some philosophical questions and issues that were central to medieval discussion, including the relationship between faith and reason, the problem of evil, our abili ty to know God’s nature and describe it in human language, the implications of believing in God as a creator, and the famous “problem of universals.” Significant medieval philosophers studied in this course include St. Augustine, Boethius, Peter Abelard, St. Anselm, Avicenna, St. Thomas Aquinas and Bonaventure. An effort will be made to convey general medieval life and values and their connection to medieval philosophy, as well as to relate the thought of the middle Ages to the philosophy of other historic al periods. -
Plato Apology of Socrates and Crito
COLLEGE SERIES OF GREEK AUTHORS EDITED UNDER THE SUPERVISION OF JOHN WILLIAMS WHITE, LEWIS R. PACKARD, a n d THOMAS D. SEYMOUR. PLATO A p o l o g y o f S o c r a t e s AND C r i t o EDITED ON THE BASIS OF CRON’S EDITION BY LOUIS DYER A s s i s t a n t ·Ρι;Οχ'ε&^ο^ ι ν ^University. BOSTON: PUBLISHED BY GINN & COMPANY. 1902. I P ■ C o p · 3 Entered, according to Act of Congress, in the year 1885, by J o h n W il l ia m s W h i t e a n d T h o m a s D. S e y m o u r , In the Office of the Librarian of Congress, at Washington. J . S. C u s h in g & Co., P r i n t e r s , B o s t o n . PREFACE. T his edition of the Apology of Socrates and the Crito is based upon Dr. Christian Cron’s eighth edition, Leipzig, 1882. The Notes and Introduction here given have in the main been con fined within the limits intelligently drawn by Dr. Cron, whose commentaries upon various dialogues of Plato have done and still do so much in Germany to make the study of our author more profitable as well as pleasanter. No scruple has been felt, how ever, in making changes. I trust there are few if any of these which Dr. Cron might not himself make if he were preparing his work for an English-thinking and English-speaking public. -
The Renaissance
PAR T T H R E E·:· EARLY MODERN EUROPE CHAPTER 9 The Renaissance THE TRIUMPH OF GALETEA, Raphael, 1513. This fresco from the Palazzo della Farnesina in Rome \.' exemplifies the Renaissance artist's elevation of the human form. The mythological subject is also I) i hu rna nistic in its evocation of the ancient Gree k tradition. (Bridqeman-GiraudonlArt Resource, N.Y.) r rom the fifteenth through the seventeenth centuries, medieval attitudes and institutions broke down, and distinctly modern cul F tural, economic, and political forms emerged. For many histori ans, the Renaissance, which originated in the city-states of Italy, marks the starting point ofthe modern era. The Renaissance was characterized by a rebirth of interest in the humanist culture and outlook of ancient Greece and Rome. Although Renaissance individuals did not repudiate Christianity, they valued worldly activities and interests to a much greater degree than did the people of the Middle Ages, whose outlook was dominated by Christian otherworldliness. Renaissance individuals were fascinated by this world and by life's possibilities; they aspired to live a rich and creative life on earth and to fulfill themselves through artistic and literary activity. Individualism was a hallmark of the Renaissance. The urban elite sought to demonstrate their unique talents, to assert their own indi viduality, and to gain recognition for their accomplishments. The most admired person during the Renaissance was the multitalented individual, the "universal man," who distinguished himself as a writer, artist, lin guist, athlete. Disdaining Christian humility, Renaissance individuals took pride in their talents and worldly accomplishments-"I can work miracles," said the great Leonardo da Vinci. -
Oxnard Course Outline
Course ID: PHIL R105 Curriculum Committee Approval Date: 11/08/2017 Catalog Start Date: Fall 2018 COURSE OUTLINE OXNARD COLLEGE I. Course Identification and Justification: A. Proposed course id: PHIL R105 Banner title: Hist of Ancient/Medival Philos Full title: History of Ancient and Medieval Philosophy Previous course id: PHIL R105 Banner title: Hist of Ancient/Medival Philos Full title: History of Ancient and Medieval Philosophy B. Reason(s) course is offered: This course offers general education in the history and contemporary use of philosophical concepts found in eastern religions, e.g. those religions that have developed in Asia. The course fulfills an AA/AS graduation requirement in General Education. Academic skills in reading primary sources, critical thinking, writing and discussion can be developed in this course. The course transfers to four year schools and is articulated on CSU and IGETC lists. C. Reason(s) for current outline revision: Five-year update with minor modifications and (technical) corrections. Slight change in catalog description. D. C-ID: 1. C-ID Descriptor: PHIL 130 2. C-ID Status: Approved E. Co-listed as: Current: None Previous: II. Catalog Information: A. Units: Current: 3.00 Previous: 3.00 B. Course Hours: 1. In-Class Contact Hours: Lecture: 52.5 Activity: 0 Lab: 0 2. Total In-Class Contact Hours: 52.5 3. Total Outside-of-Class Hours: 105 4. Total Student Learning Hours: 157.5 C. Prerequisites, Corequisites, Advisories, and Limitations on Enrollment: 1. Prerequisites Current: Previous: 2. Corequisites Current: Previous: 3. Advisories: Current: Previous: 4. Limitations on Enrollment: Current: Previous: D. Catalog description: Current: This historical introduction to philosophy traces the development of Western philosophy from early Greece through the Middle Ages, with emphasis upon works of Plato and Aristotle. -
Medieval Philosophy: an Historical and Philosophical Introduction
MEDIEVAL PHILOSOPHY ‘Dr Marenbon’s book is an authoritative, comprehensive, yet accessible survey of medieval philosophy, written by an expert at the height of his critical powers. Not only does the book guide the reader through the diverse issues of medieval philosophy, but provides sagacious instruction and illuminating commentary on the central topics of its chosen period of study.’ Martin Stone, Katholieke Universiteit Leuven, Belgium. ‘Marenbon has managed to write about an enormous array of topics in a lucid and accessible way. His prose is clear without being condescending, informative without being either patronizing or importunate. The beginner will find it approachable and unpretentious.’ Peter King, University of Toronto, Canada This new introduction replaces Marenbon’s best-selling editions Early Medieval Philosophy (1983) and Later Medieval Philosophy (1987) to present a single author- itative and comprehensive study of the period. An entirely new book, written in the light of the scholarship of the last twenty years, it will be the standard companion for all students of medieval philosophy. It gives a lucid and engaging account of the history of philosophy in the Middle Ages, discussing the main writers and ideas, the social and intellectual contexts, and the important concepts used in medieval philosophy. Medieval Philosophy gives a chronological account which: • treats all four main traditions of philosophy that stem from the Greek heritage of late antiquity: Greek Christian philosophy, Latin philosophy, Arabic philos- ophy and Jewish philosophy • provides a series of ‘study’ sections for close attention to arguments and shorter ‘interludes’ that point to the wider questions of the intellectual context • combines philosophical analysis with historical background • includes a helpful detailed guide to further reading and an extensive bibliography All students of medieval philosophy, medieval history, theology or religion will find this necessary reading. -
Olympiodorus the Life of Plato
Olympiodorus The Life of Plato Translated by George Burges in The Works of Plato: a new and literal version (London: Henry G. Bohn, 1865), volume VI, pp. 232-240. Some of the translator’s notes have been omitted and there are some changes to the text to facilitate easier reading. This document is in the public domain. platonic-philosophy.org Come then, let us speak of the family of the philosopher, not for the sake of prolixity, but of benefit rather and instruction to those, who betake themselves to him. For he was not “a Nobody,” but rather— To many of mankind he was a care. For Plato is said to have been a son of his father Ariston, the son of Aristocles, from whom he carried up his family to Solon, the law-giver; and hence he wrote, in imitation of his ancestor, the Laws in twelve books, and a Political Constitution in eleven. He came into the world by his mother Perictione, who was descended from Neleus, the son of Codrus. For they say that Apollo in a vision had an intercourse with his mother Perictione, and, appearing in the night to Ariston, ordered him to have no connexion with Perictione until the time of her bringing forth. And so he acted. And his parents taking him after his birth, and when he was still an infant, placed him on Mount Hymettus, intending to make a sacrifice to the deities there, namely, Pan, and the Nymphs, and Apollo, who presides over shepherds. But while he was lying there, bees came and filled his mouth with honey from the comb, in order that it might be said truly of him— From his mouth flow’d a voice than honey far more sweet. -
Scholasticism Old and New : an Introduction to Scholastic
f^frrninnamvfuv^ii^ 3 1924 102 136 409 DATE DUE 1 i The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924102136409 SCHOLASTICISM OLD AND NEW Vetera Novis Augere. SCHOLASTICISM OLD AND NEW AN INTRODUCTION TO SCHOLASTIC PHILOSOPHY MEDIEVAL AND MODEKN BY M. DE WULF DOCTOR OF LAWS, l.ciCTOR OF PHILOSOPHy AND LETTERS, PROFESSOR AT THE UNIVERSITY OF LOUVAIN TRANSLATED BY P. COFFEY, D.Ph. PROFESSOR UF PllILOSOPilV, MAISOOTH COLLtOB, IRELAND Jublin M H. GILL & SON, Lm LONGMANS, GREEN & 00. 39 PATBKNOSTEK EOW BOMBAV AND CALCUTTA. 1910 Printed and Bound in Ireland, ^3f ; PEEFATOEY NOTE. My object in translating Professor De Wulf's Introduction a la Philosophie Neo-scolastique has been fourfold : firstly, to give tlie advocates and supporters of " modern " systems of philosopby, as opposed " to scholasticism" —whether in its medieval or in its modern form—an opportunity of obtaining better and more authentic information about the latter system than books in English are usually found to contain ; secondly, to help students of scholastic philosophy to take in the main principles of schol- asticism in one connected view, and to equip them with a more accurate historical and critical appre- ciation of the system than they are ever hkely to derive from an unaided study of stereotyped manuals thirdly, to give aU Enghsh readers interested in philosophy of whatsoever kind an insight into the meaning, the spirit and the progress of the move- ment which has been developing during the last quarter of a century for the revival of scholastic philosophy ; fourthly, to prepare the way for trans- lations or adaptations of the Louvain Cours de philosophie, and to draw attention to the vahie of the work already done and hkely to be done in the well-known Belgian centre of the new scholasticism. -
Brief Bibliographic Guide in Medieval Islamic Philosophy and Theology
BRIEF BIBLIOGRAPHICAL GUIDE IN MEDIEVAL AND POST-CLASSICAL ISLAMIC PHILOSOPHY AND THEOLOGY (2014-2015) Thérèse-Anne Druart The Catholic University of America I cannot thank enough all the scholars who kindly sent me information, in particular, those who provided me with a copy of their publications or photocopies of tables of contents of collective works. They are true scholars and true friends. I also wish to thank very much the colleagues who patiently checked the draft of this installment. Their invaluable help was a true work of mercy. Collective Works or Collections of Articles Adamson, Peter, Studies on Early Arabic Philosophy (Variorum). Farnham, Surrey: Ashgate, 2015, xii-330 pp., ISBN 9781472420268. -------, Studies on Plotinus and al-Kindî (Variorum). Farnham, Surrey: Ashgate, 2014, xii-356 pp., ISBN 9781472420251. An Anthology of Philosophy in Persia, vol. 5: From the School of Shiraz to the Twentieth Century, ed. by Seyyed Hossein Nasr & Mehdi Aminrazavi. London-New York: I.B. Tauris, 2015, xx-544 pp., ISBN 9781848857506. Aristotle and the Arabic Tradition, ed. by Ahmed Alwishah & Josh Hayes. Cambridge: Cambridge University Press, 2015, x-270 pp., ISBN 9781107101739. L’averroismo in età moderna (1400-1700), ed. by Giovanni Licata. Macerata: Quodlibet, 2013, 211 pp., ISBN 9788874626465. Controverses sur les écritures canoniques de l’islam, ed. by Daniel De Smet & Mohammad Ali Amir-Moezzi (Islam – Nouvelles approches). Paris: Cerf, 2014, 436 pp., ISBN 9782204102933. Gutas, Dimitri, Orientations of Avicenna’s Philosophy: Essays on his Life, Method, Heritage (Variorum). Farnham, Surrey: Ashgate, 2014, xiv-368 pp., ISBN 9781472436337. The Heritage of Arabo-Islamic Learning. Studies presented to Wadad Kadi, ed. -
Can an Ancient Greek Sceptic Be Eudaimôn (Or Happy)? and What Difference Does the Answer Make to Us?
Journal of Ancient Philosophy Vol. VI 2012 Issue 1 Can an ancient Greek sceptic be eudaimôn (or happy)? And what difference does the answer make to us? Richard Bett (Johns Hopkins University) The paper explores how far the ancient Greek sceptics in fact accept, and how far they should accept, the central Greek ethical notion of eudaimonia , usually translated "happiness" - and what, if anything, the answers may tell us today. The first section shows that sceptics of both the Academic and Pyrrhonist traditions frequently employ the notion of eudaimonia , apparently without discomfort. The second section draws attention to a contrast within the relevant works of Sextus Empiricus - one of them being willing to speak of the sceptic's eudaimonia and the other entirely avoiding this - and considers some possible reasons why, at some point in his life, Sextus might have found the notion problematic. The answers suggested are, first, that the term eudaimonia , at least as normally used by non-sceptical philosophers, presupposes that it is possible to rank human lives objectively in terms of their levels of well-being, and second, that the term standardly carries with it a commitment to a certain kind of long-term structure in one's life; there is at least a serious question whether either of these is consistent with sceptical suspension of judgement. The third section examines how far a sceptic could aspire to happiness , where this is not assumed to be equivalent to eudaimonia , and touches on several modern philosophers who have focused on happiness or, more generally, on well- being. -
SOCRATES and EARLY SOCRATIC PHILOSOPHERS of LAW by R
CHAPTERChapter 2 - SOCRATES 2 35 SOCRATES AND EARLY SOCRATIC PHILOSOPHERS OF LAW by R. F. Stalley and Roderick T. Long1 2.1. The Socratic Movement Socrates is arguably the most important and elusive figure in the history of moral philosophy. The few known facts about his life are easily told. He was an Athenian citizen, born in 469 B.C. and worked as a sculptor. He served his city bravely in the Peloponnesian War, but did not seek an active role in poli- tics. Nevertheless, he was briefly forced into prominence after the battle of Arginusae when, as one of the presidents of the Assembly, he resisted the clamor to try the generals en masse, which he saw as illegal. During the rule of the Thirty Tyrants (404–403 B.C.) he refused an order to take part in arresting Leon of Salamis. After the restoration of democracy, he was put on trial in 399 for introducing strange gods and corrupting the young.2 He refused to save himself by opting for exile or by using any of the devices by which defendants usually sought to arouse the sympathy of Athenian juries. As a result, he was condemned and put to death by poisoning. It is clear that Socrates was an exceptional individual for his intelligence and for his moral character and integrity. He was interested less in questions about the nature of the universe than in what we could call moral questions, above all the question “What sort of life should we lead?” Although he wrote nothing and did not call himself a teacher, he acquired an extensive circle of admirers.