DOCSLIB.ORG

History of Mediæval Philosophy

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
History of Mediæval Philosophy UNIVERSITY OF FLORIDA LIBRARIES Digitized by the Internet Archive in 2010 with funding from Lyrasis Members and Sloan Foundation http://www.archive.org/details/historyofmediv01wulf Maurice de Wulf History of Mediaeval Philosophy by Maurice de ^u_lf Professor at the University of Louvain Professor Emeritus of Harvard University Member of the Academie Royale de Belgique Translated by Ernest C. Messenger, Ph.D. (Louvain) Sometime Lecturer in Philosophy at St. Edmund's College, Ware Member of the Royal Institute of Philosophy Volume One From the Beginnings to the End of the Twelfth Century NEW YORK DOVER PUBLICATIONS, INC. : : Nihil Obslat Thomas McLaughlin. S.T.D. Censor deputatus. Imprimatur J* Joseph Butt, Vic. Cap. Westmonasterii, die 9 Aprilis, 1935. English translations of History of Mediaval Philosophy : Translation of the second French edition by Dr. Coffey of Maynooth 1 volume, London 1909 Translation of the fifth French edition by Dr. E. C. Messenger 2 volumes, London 1926 Translation of Volumes One and Two of the sixth French edition by Dr. E. C. Messenger London 1935 and 1938 Present definitive translation of the sixth French edition by Dr. E. C. Messenger 3 volumes. Volume One 1952 COPYRIGHT 1952 BY DOVER PUBLICATIONS, INC. PRINTED AND BOUND IN THE UNITED STATES OF AMERICA AUTHOR'S PREFACE TO THE SIXTH FRENCH EDITION The sixth edition of our History of Mediceval Philosophy remains faithful to the general plan of preceding editions. It sets forth the general movements and rhythms involved in the succession of philosophic systems, the characteristic features of which are first of all outlined. The analytic or monographic method is thus combined here with the synthetic or comparative method, and we shall endeavour to justify the use of both. Various modifications have been introduced into this sixth edition which must be mentioned here. The most important is a new interpretation of the resemblances between the philosophies of the Middle Ages. Struck by the extent and depth of these resemblances, in previous editions we treated the body of common doctrines as an attempt to set forth an ideal which exercised its attraction upon all. We advanced the idea that certain dominant doctrines, the powerful influence of which on the philosophers of the thirteenth century is so very manifest, form a coherent system ; that they emanated from a characteristic mental attitude ; that there existed " " " " a scholastic mentality ; that these scholastic doctrines were a decisive factor in civilisation ; and that it is allowable to explain the labour of the ninth to the twelfth century, and afterwards from the fourteenth to the fifteenth, in terms of this ideal. The great scholastic " synthesis " would thus appear as the culminating conception, which the preceding centuries prepared, which reached its zenith in the thirteenth century, and which declined in the following centuries. It would be the end or terminus towards which all tended, con- sciously or unconsciously, and those who opposed it could, because of their opposition to this dominant conception, be called " anti-scholastics." Numerous criticisms have been made against this way of interpreting Scholasticism. The critics all agree in urging — vi PREFACE that such a method does not get sufficiently close to the reality of the individual systems, the originality of which it is the duty of the historian to set out in relief. We willingly admit that an attempt such as that we have described belongs less to history than to the philosophy of history, and that it is dependent upon the personal ideas which the individual historian possesses as to the theoretical value of particular systems. But we are still convinced that it is legitimate in itself, and that it offers much promise for future study and research. First as to its legitimacy. The late Cardinal Ehrle justly remarked that one cannot deny to a historian the right to ascend to a philosophy of history, and to explain the systems of the Middle Ages by means of their relations to a philosophy- type, taken as a standard of value, provided its existence rests on real data and not on imaginary views. And he adds that such a manner of understanding the Philosophy of the " Middle Ages "e la meta dei nostri voti e sforzi ; when we shall have gathered together the indispensable materials, after we have ransacked the mass of unpublished documents, we shall be able, without too great risk, to undertake " una filosofia della storia della scolastica." 1 We are glad to subscribe to this opinion, set forth by a master of mediaeval history. When all the productions of the Middle Ages have become known, explained, and classified, and documentary research will be concerned only with details as is the case with classical antiquity—it will, in our opinion, then be seen that, despite the infinite variety of mediaeval philosophies, a common doctrinal patrimony was slowly built up in the course of centuries, which thus witnessed the pro- gressive realisation of an intellectual unity, an ideal which exercised its influence upon all men's minds. But leaving aside this point of view in the present edition, we here stress the strictly historical character of the synthetic views and approximations which we outline, at the same time confining them to the systems allowing of a detailed exposition in the present state of our knowledge. Understood in this way, a synthesis follows upon the facts, and never anticipates them. 1 F. Ehrle, L'Agostinismo e l'aristotelismo nella scolastica del secolo XIII Ultenori discussioni e materiali, in Xenia Thomistica, Vol. Ill, p. 530, Rome, 1925. PREFACE vii Its extension is the same as that of the elements which it endeavours to unify. In consequence, such a synthesis remains always subject to revision. Every discovery of a new philosophy, every study which changes the appearance of a philosopher already known, may modify the contours of these syntheses, enlarge them, or contract them. Again, these synthetic views deal with a closed collection of systems, for the series of mediaeval philosophers open to study forms a fixed number (even if all are not yet known). In scholastic terminology, we should say that the notions which are derived from these comparisons have a " collective," but not an " abstract " value. Their field of application is necessarily limited to the cases observed ; we may not extend it indefinitely. Confined within these limits, the synthetic method is in no way arbitrary or imaginary ; it simply arranges the re- searches already carried out, and its results are valuable. It can even, by way of hypotheses, direct further researches. The analogies between the philosophical systems of the Middle Ages, and the fundamental community of possession of philo- sophical conceptions, realised at that time more than at any other period of history, are facts just as much as the originality of each thinker, and the doctrinal divergences of particular systems. This intellectual unity, which we previously regarded as an end to be attained, or an ideal to be aimed at, thus appears now as a result, or an effect. It is due above all, as we shall show, to the identity of influences affecting the thinkers of the Middle Ages, in varying proportions. A second general innovation has been introduced into the present edition. This one is concerned with a question of terminology. Conforming ourselves to the general usage, we now identify " scholastic philosophy " and " mediaeval philosophy." The expression " scholastic " thus has once more a chronological meaning, designating any philosophy " of the Middle Ages, and the antinomy between " scholastic and " antischolastic " loses the doctrinal significance which we gave to it in preceding editions. The modification is verbal rather than real, and this will not be surprising if we remember that most of the discussions concerning the expression " scholastic " can be reduced to quarrels concerning words. " The equivalence between " scholastic " and " mediaeval does not modify the bearing of certain fundamental facts viii PREFACE which we shall establish, notably the formidable opposition between the " communiter loquentes " and certain other philosophers who attacked such or such a doctrine of the scholastic patrimony. In drawing up the general bibliography which forms the second part of the Introduction, and the special bibliographies which terminate each individual section, we have been guided by the following principles. It has appeared to us unnecessary to repeat the biblio- graphical material drawn up by B. Geyer in the latest edition of Ueberweg's Grundriss der Geschichte der Philosophic, Vol. II (1928), a work well known to all specialists in mediaeval philo- sophy. Accordingly, in the case of publications previous to 1928, we shall mention only the principal editions of texts and the most important works, so as to constitute a " select bibliography " on mediaeval philosophy. On the other hand, we think it will be of service to students if we give them a more complete bibliography of publications which have appeared since the last edition of the Grundriss, and which have some scientific value. The general bibliography and the special bibliographies have been drawn up by our friend and colleague Professor F. Van Steenberghen, to whom we here express our great gratitude. As a rule, the complete description of a work will be found in the bibliography which concludes each section, and not in the footnotes. These will indicate the paragraph number which contains this bibliography. At the end of the volume will be found a list of the abbrevia- tions employed. Mgr. Pelzer, the Scrittore of the Vatican Library, a great authority in the realm of Mediaeval Philosophy, has very kindly brought up to date the sections which deal with the works possessed by the scholastics, and the translations of which I, I). the they made use (Vol. I, No.
Load more

Recommended publications
  • 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
    [Show full text]
  • Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last Updated : Apr
    - Institute for scientific and technical information - Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last updated : Apr. 05, 2018) This resource contains 4435 entries grouped into 89 collections. Controlled vocabulary used for indexing bibliographical records for the "Philosophy" FRANCIS database (1972-2015, http://pascal-francis.inist.fr/ ). This vocabulary is browsable online at: https://www.loterre.fr Legend • Syn: Synonym. • →: Corresponding Preferred Term. • FR: French Preferred Term. • DE: German Preferred Term. • SC: Semantic Category. • DO: Domain. • URI: Concept's URI (link to the online view). This resource is licensed under a Creative Commons Attribution 4.0 International license: LIST OF ENTRIES List of entries English French Page • 10th century Xe siècle 176 • 11th - 13th centuries XIe - XIIIe siècles 176 • 11th century XIe siècle 176 • 12th -13th centuries XIIe - XIIIe siècles 176 • 12th century XIIe siècle 176 • 13th - 14th centuries XIIIe - XIVe siècles 176 • 13th - 15th centuries XIIIe - XVe siècles 176 • 13th century XIIIe siècle 176 • 14th - 15th centuries XIVe - XVe siècles 176 • 14th - 16th centuries XIVe - XVIe siècles 176 • 14th - 17th centuries XIVe - XVIIe siècles 176 • 14th century XIVe siècle 176 • 15th - 17th centuries XVe - XVIIe siècles 176 • 15th century XVe siècle 176 • 1656-1658 1656-1658 176 • 16th - 17th centuries XVIe - XVIIe siècles 176 • 16th - 18th centuries XVIe - XVIIIe siècles 176 • 16th - 20th centuries XVIe - XXe siècles 176 • 16th century XVIe siècle 176 • 1735-1985 1735-1985
    [Show full text]
  • John Pecham on Life and Mind Caleb G
    University of South Carolina Scholar Commons Theses and Dissertations 2014 John Pecham on Life and Mind Caleb G. Colley University of South Carolina - Columbia Follow this and additional works at: https://scholarcommons.sc.edu/etd Part of the Philosophy Commons Recommended Citation Colley, C. G.(2014). John Pecham on Life and Mind. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/ 2743 This Open Access Dissertation is brought to you by Scholar Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. JOHN PECHAM ON LIFE AND MIND by Caleb Glenn Colley ! Bachelor of Arts Freed-Hardeman !University, 2006 Bachelor of Science Freed-Hardeman !University, 2006 Master of Liberal Arts ! Faulkner University, 2009 ! ! Submitted in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy in Philosophy College of Arts and Sciences University of South Carolina 2014 Accepted by: Jeremiah M.G. Hackett, Major Professor Jerald T. Wallulis, Committee Member Heike O. Sefrin-Weis, Committee Member Gordon A. Wilson, Committee Member Lacy Ford, Vice Provost and Dean of Graduate Studies ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! © Copyright by Caleb Glenn Colley, 2014 All Rights !Reserved. !ii ! ! ! ! DEDICATION To my parents, who have always encouraged and inspired me. Et sunt animae vestrae quasi mea. ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !iii ! ! ! ACKNOWLEDGEMENTS A number of people have spent generous amounts of time and energy to assist in the preparation of this dissertation. Professor Girard J. Etzkorn, the editor of Pecham’s texts, is not listed as a committee member, but he read my manuscript in its early form and made many helpful suggestions.
    [Show full text]
  • SACRAMENTAL THEOLOGY and ECCLESIASTICAL AUTHORITY Dmusjankiewicz Fulton College Tailevu, Fiji
    Andn1y.r Uniwr~itySeminary Stndics, Vol. 42, No. 2,361-382. Copyright 8 2004 Andrews University Press. SACRAMENTAL THEOLOGY AND ECCLESIASTICAL AUTHORITY DmusJANKIEWICZ Fulton College Tailevu, Fiji Sacramental theology developed as a corollary to Christian soteriology. While Christianity promises salvation to all who accept it, different theories have developed as to how salvation is obtained or transmitted. Understandmg the problem of the sacraments as the means of salvation, therefore, is a crucial soteriological issue of considerable relevance to contemporary Christians. Furthermore, sacramental theology exerts considerable influence upon ecclesiology, particularb ecclesiasticalauthority. The purpose of this paper is to present the historical development of sacramental theology, lea- to the contemporary understanding of the sacraments within various Christian confessions; and to discuss the relationship between the sacraments and ecclesiastical authority, with special reference to the Roman Catholic Church and the churches of the Reformation. The Development of Rom Catholic Sacramental Tbeohgy The Early Church The orign of modem Roman Catholic sacramental theology developed in the earliest history of the Christian church. While the NT does not utilize the term "~acrament,~'some scholars speculate that the postapostolic church felt it necessary to bring Christianity into line with other rebons of the he,which utilized various "mysterious rites." The Greek equivalent for the term "sacrament," mu~tmbn,reinforces this view. In addition to the Lord's Supper and baptism, which had always carried special importance, the early church recognized many rites as 'holy ordinances."' It was not until the Middle Ages that the number of sacraments was officially defked.2 The term "sacrament," a translation of the Latin sacramenturn ("oath," 'G.
    [Show full text]
  • St. Odo of Cluny Catholic.Net
    St. Odo of Cluny Catholic.net Born to the nobility, the son of Abbo. Raised in the courts of Count Fulk II of Anjou and Duke William of Aquitaine. Received the Order of Tonsure at age nineteen. Canon of the church of Saint Martin of Tours. Studied music and theology in Paris for four years, studying under Remigius of Auxerre. Returning home, he spent years as a near-hermit in a cell, studying and praying. Benedictine monk at Baume, diocese of Besancon, France in 909, bringing all his worldly possessions – a library of about 100 books. Spiritual student of the abbot, Saint Berno of Cluny. Headmaster of the monastery school at Baume. Abbot of Baume in 924. Abbot of Cluny, Massey and Deols in 927. In 931, Pope John XI asked Odo to reform all the monasteries in the Aquitaine, northern France and Italy. Negotiated a peace between Heberic of Rome and Hugh of Provence in 936; returned twice in six years to renegotiate the peace between them. Persuaded many secular leaders to give up control of monasteries so they could return to being spiritual centers, not sources of cash for the state. Founded the monastery of Our Lady on the Aventine in Rome. Wrote a biography of Saint Gerald of Aurillac, three books of essays on morality, some homilies, an epic poem on the Redemption, and twelve choral antiphons in honour of Saint Martin of Tours. Noted for his knowledge, his administrative abilities, his skills as a reformer, and as a writer; also known for his charity, he has been depicted giving the poor the clothes off his back.
    [Show full text]
  • The Well-Trained Theologian
    THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity.
    [Show full text]
  • “Politics and Beatitude”, Studies in Christian Ethics
    SCE0010.1177/0953946816684448Studies in Christian EthicsGregory 684448research-article2016 Article Studies in Christian Ethics 2017, Vol. 30(2) 199 –206 Politics and Beatitude © The Author(s) 2017 Reprints and permissions: sagepub.co.uk/journalsPermissions.nav DOI: 10.1177/0953946816684448 journals.sagepub.com/home/sce Eric Gregory Princeton University, USA Abstract The limits and secularity of political life have been signature themes of modern Augustinianism, often couched in non-theological language of realism and the role of religion in public life. In dialogue with Gilbert Meilaender, this article inverts and theologizes that interest by asking how Augustinian pilgrims might characterize the positive relation of political history to saving history and the ways in which political action in time might teach us something about the nature of salvation that comes to us from beyond history. This relation of continuity and discontinuity eludes dogmatic formulation, but the goal of the present article is to see where a shared Augustinianism and a shared commitment to aspects of the liberal political tradition might find illuminating disagreement. Keywords Meilaender, Augustine, Augustinianism, politics, eschatology, salvation I remember the anxiety in seeing Gilbert Meilaender raise his hand to ask the final ques- tion. It was one of my first conference presentations many years ago at the Society of Christian Ethics. I was a graduate student ruminating on the nature of desire and the relation of the love commands. Like the Israelites exploring Canaan, I felt like a grass- hopper among giants in the land. Meilaender’s frank question about my reconstruction of Augustine characteristically revealed basic issues about Christian tradition and human experience.
    [Show full text]
  • The Aquinas Review of Thomas Aquinas College Vol
    The Aquinas Review of Thomas Aquinas College Vol. 23, 2019–2020 ISSN 1076–8319 Editor Christopher Decaen Editorial Board Michael F. McLean John J. Goyette Kevin D. Kolbeck R. Glen Coughlin John Francis Nieto The Aquinas Review is published annually by the Office of the Dean, Thomas Aquinas College, Santa Paula, California; Michael F. McLean, President; John J. Goyette, Dean. Unsolicited articles, reasoned criticisms of articles, and letters are welcome. Correspondence should be addressed to: Editor, The Aquinas Review, 10,000 Ojai Road, Santa Paula, CA 93060. A subscription form follows the final article. ©2020 by Thomas Aquinas College. All rights reserved Editor’s Statement The autumn of 2020 will mark the beginning of the 50th year of the existence of Thomas Aquinas College, which is, and has been consistently, devoted to providing the beginnings of Catholic liberal education. As was stated in its founding document, “this college will explicitly define itself by the Christian Faith and the tradition of the Catholic Church. Thus theology will be both the governing principle of the whole school and that for the sake of which everything is studied.”1 Given its manifest success in this regard, the College founded The Aquinas Review in 1994 to “stimulate a continuing conversation with an every widening audience”2 about matters on which our students and faculty, the Church at large, and man as such can meditate, for the better- ment of our souls and—most of all—for the greater glory of God. Ronald P. McArthur, the founding president of Thomas Aquinas College and the founding editor of this journal, had hoped that one of the uses of this journal would be to publish not only original essays of intellectual depth, but also occasion- ally to put into circulation older essays of great worth that are underappreciated, difficult to obtain, or not available in English.
    [Show full text]
  • These Disks Contain My Version of Paul Spade's Expository Text and His Translated Texts
    These disks contain my version of Paul Spade's expository text and his translated texts. They were converted from WordStar disk format to WordPerfect 5.1 disk format, and then I used a bunch of macros and some hands-on work to change most of the FancyFont formatting codes into WordPerfect codes. Many transferred nicely. Some of them are still in the text (anything beginning with a backslash is a FancyFont code). Some I just erased without knowing what they were for. All of the files were cleaned up with one macro, and some of them have been further doctored with additional macros I wrote later and additional hand editing. This explains why some are quite neat, and others somewhat cluttered. In some cases I changed Spade's formatting to make the printout look better (to me); often this is because I lost some of his original formatting. I have occasionally corrected obvious typos, and in at least one case I changed an `although' to a `but' so that the line would fit on the same page. With these exceptions, I haven't intentionally changed any of the text. All of the charts made by graphics are missing entirely (though in a few cases I perserved fragments so you can sort of tell what it was like). Some of the translations had numbers down the side of the page to indicate location in the original text; these are all lost. Translation 1.5 (Aristotle) was not on the disk I got, so it is listed in the table of contents, but you won't find it.
    [Show full text]
  • Malebranche's Augustinianism and the Mind's Perfection
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations Spring 2010 Malebranche's Augustinianism and the Mind's Perfection Jason Skirry University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the History of Philosophy Commons Recommended Citation Skirry, Jason, "Malebranche's Augustinianism and the Mind's Perfection" (2010). Publicly Accessible Penn Dissertations. 179. https://repository.upenn.edu/edissertations/179 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/179 For more information, please contact [email protected]. Malebranche's Augustinianism and the Mind's Perfection Abstract This dissertation presents a unified interpretation of Malebranche’s philosophical system that is based on his Augustinian theory of the mind’s perfection, which consists in maximizing the mind’s ability to successfully access, comprehend, and follow God’s Order through practices that purify and cognitively enhance the mind’s attention. I argue that the mind’s perfection figures centrally in Malebranche’s philosophy and is the main hub that connects and reconciles the three fundamental principles of his system, namely, his occasionalism, divine illumination, and freedom. To demonstrate this, I first present, in chapter one, Malebranche’s philosophy within the historical and intellectual context of his membership in the French Oratory, arguing that the Oratory’s particular brand of Augustinianism, initiated by Cardinal Bérulle and propagated by Oratorians such as Andre Martin, is at the core of his philosophy and informs his theory of perfection. Next, in chapter two, I explicate Augustine’s own theory of perfection in order to provide an outline, and a basis of comparison, for Malebranche’s own theory of perfection.
    [Show full text]
  • All of a Sudden: the Role of Ἐξαίφνης in Plato's Dialogues
    Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 1-1-2014 All of a Sudden: The Role of Ἐξαιφ́ νης in Plato's Dialogues Joseph J. Cimakasky Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Cimakasky, J. (2014). All of a Sudden: The Role of Ἐξαιφ́ νης in Plato's Dialogues (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/68 This Worldwide Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. ALL OF A SUDDEN: THE ROLE OF ἘΧΑΙΦΝΗΣ IN PLATO’S DIALOGUES A Dissertation Submitted to the McAnulty College and Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Joseph Cimakasky May 2014 Copyright by Joseph Cimakasky 2014 ALL OF A SUDDEN: THE ROLE OF ἘΧΑΙΦΝΗΣ IN PLATO’S DIALOGUES By Joseph Cimakasky Approved April 9, 2014 ________________________________ ________________________________ Ronald Polansky Patrick Lee Miller Professor of Philosophy Professor of Philosophy (Committee Chair) (Committee Member) ________________________________ John W. McGinley Professor of Philosophy (Committee Member) ________________________________ ________________________________ James Swindal Ronald Polansky Dean, McAnulty College Chair, Philosophy Department Professor of Philosophy Professor of Philosophy iii ABSTRACT ALL OF A SUDDEN: THE ROLE OF ἘΧΑΙΦΝΗΣ IN PLATO’S DIALOGUES By Joseph Cimakasky May 2014 Dissertation supervised by Professor Ronald Polansky There are thirty-six appearances of the Greek word ἐξαίφνης in Plato’s dialogues.
    [Show full text]
  • The Third Age: Reflections on Our Hidden Material Core
    Sophia (2020) 59:83–94 https://doi.org/10.1007/s11841-020-00766-9 The Third Age: Reflections on Our Hidden Material Core Lenart Škof1 Published online: 4 June 2020 # The Author(s) 2020 Abstract This paper deals with the concept of three eras, as brought to us firstly in the Babylonian Talmud, and later reshaped and reformulated by Christian theologians Joachim of Fiore, Amalric of Bène, and finally by Luce Irigaray. In the first part, we start with the idea of the three eras. This is followed by a critical approach to Sloterdijk’s You must change your life in which religion is substituted by the anthropotechnics. We argue that even in these secular times, the salvation history still remains unfulfilled and that our world is in need of a new, post-Christian materially spiritual narrative. The second part is entirely dedicated to Amalricians and their teachings. Also by tackling strong Islamic influences, we try to find a new opening towards the post-Christian era beyond the mentioned anthropotechnics/atheism divide. In the third part, the Age of the Spirit is approached and defined as a future messianic- utopian era in which a hidden and forgotten inner spiritual core will be revealed to us and in which humanity will give itself a gift of becoming spiritually transformed and divinized. Keywords Joachim of Fiore . Amalric of Bène . Antinomianism . The age of the spirit . The third age . Luce Irigaray . Messianism . Post-Christianity . Peter Sloterdijk . New materialism The Three Eras At the beginning of this essay, let us look at the words on three eras from the Jewish tradition, originating from around 600 AD.
    [Show full text]