Agrippa Von Nettesheim, Heinrich Cornelius, 61, 62, 70, 91 Albert of Saxony, 44 Alberti, Leon Battista, 51 Albertus Magnus, 44

Total Page:16

File Type:pdf, Size:1020Kb

Agrippa Von Nettesheim, Heinrich Cornelius, 61, 62, 70, 91 Albert of Saxony, 44 Alberti, Leon Battista, 51 Albertus Magnus, 44 INDEX Agrippa von Nettesheim, Heinrich Blumenberg, Hans, 114 Cornelius, 61, 62, 70, 91 Böhme, Jakob, 113 Albert of Saxony, 44 Botero, Giovanni, 72 Alberti, Leon Battista, 51 Brahe, Tycho, 89 Albertus Magnus, 44, 45 Brucker, Johann Jakob, 111 Alciato, Andrea, 64 Bruno, Giovanni, 1 Alexander of Aphrodisias, 2 Alsted, Johann Heinrich, 79, 110 Calvin, John, 10 Alvinczi, Peter, 109 Calvinism, Calvinists, 3, 10, 11, 26, Analogy, 17, 18, 23, 38, 40, 41, 83, 57, 79, 80, 106, 107, 109, 93 117, 118 Antitrinitarianism, 3, 10, 26 Campanella, Tommaso, 94, 96 Antonino of Fiesole, 5 Carrière, Moritz, 113 Aquarius, Matthias, 4, 45 Cassirer, Ernst, 114 Aquilecchia, Giovanni, 110 Castelnau, Michel de, 25, 26, 28, 29, Aquinas, Thomas, 4, 6, 7, 13, 16, 39, 69, 72, 117, 118 41, 46, 47, 50, 56, 57, 117 Catherine de’ Medici, 11 Aratus, 52 Catherine of Siena, 5 Arian heresy, 7, 8, 117 Cavalca, Domenico, 5 Ariosto, Ludovico, 3, 85, 103 Celestino da Verona, 101 Aristotle, Aristotelianism, Center, 1, 31, 33, 43, 50, 68, 97 Aristotelian, 2, 4, 6, 10, 11, Chambéry, 9, 117 15, 16, 19, 21, 22, 25, 27–29, Chaos, 38 36–38, 39, 41, 43, 44–47, 51, Christ, 3, 5, 8, 54, 55 59, 60, 61, 63, 64, 67, 71–79, Christian I of Saxony, 80 83, 86, 88, 89, 110, 117 Church Fathers, 7 Astronomy, 9, 11, 27, 32, 34, 38, 52, Cicala, 1 70, 117 Cicero, 13, 84 Atomism, 3, 50, 69, 71, 72, 96, 99, Clemens, Franz Jacob, 112 102, 110 Clement VIII, Pope, 102, 103 Augustine, 5, 7, 35, 38, 55, 66 Colle, Giovanni Vincenzo (Sarnese), Augustinians, 2 2 Augustus I of Saxony, 80 Combinatorics, 15, 20, 22 Averroes, Averroism, Averroistic, 2, Copernican Revolution, 25, 29, 31– 3, 39, 45 34, 36, 38, 102, 115 Copernicus, Nicholas, 27, 28, 31–36, Bacon, Francis, 77, 91 71, 88 Balduinus, Hieronymus, 2 Cosmology, 9, 15, 18, 19, 29, 40, 44, Baronio, Cesare, 103 45, 49, 51, 58, 74, 76, 77, 81, Bartholmèss, Christian, 113 84, 89, 94, 96, 110 Bayle, Pierre, 110, 111 Cotin, Guillaume, 69, 78 Bellarmine, Robert, 102, 103, 105, Counter-Reformation, 6, 8, 107 106 Creator, 7, 17, 37, 43, 47, 49, 58, 105, Besler, Basilius, 90 112 Besler, Hieronymus, 90, 91, 101 Croce, Benedetto, 113 Beza, Theodore, 10 Crusius, Martin, 90 126 GIORDANO BRUNO Dante, 63 Haeckel, Haeckel, 113 De Sanctis, Francesco, 113 Hamann, Johann Georg, 112 Dee, John, 36, 89 Hegel, Georg Wilhelm Friedrich, Del Bene, Pietro, 72 112–114 Descartes, René, 39, 40, 49, 96, 110, Heidegger, Martin, 114 112 Helmstedt, 90, 95, 118 Diederichs, Eugen, 113 Hennequin, Jean, 73, 74, 78 Digges, Thomas, 36 Henri I, Duke of Guise, 11 Dominicans, 1, 4, 5, 7, 9, 10, 102, 117 Henry II, King of France, 31 Double truth, 6, 104 Henry III, King of France, 13, 69, 74, Dudley, Robert, 36 117 Henry IV, King of France, 72 Egli, Raphael, 79, 100, 118 Henry Julius, Duke of Brunswick- Elizabeth I, Queen of England, 25, 26, Wolfenbüttel, 95 63, 69 Herder, Johann Gottfried, 111, 112 Emblems, 65 Hermes Trismegistus, 18, 55, 59, 91, Epicureanism, 51 115 Erasmus of Rotterdam, 3, 6, 7, 29, 51, Hermeticism, 18, 36, 55, 77, 114, 115 117 History, 62, 80–86, 88 Ethics, 51–53, 59, 63, 64 Hobbes, Thomas, 110 Euclid, 42, 96, 97 Hoffmann, Daniel, 90 Horace, 3 fantasy, 15, 20, 21, 49, 57 Huguenots, 11, 69, 72 Ficino, Marsilio, 3, 18, 27, 28, 46, 63, Hyginus, 52 65–67, 74, 93, 94, 99 Filesac, Jean, 74 Iamblichus, 55 Fiorentino, Francesco, 113 Ignatius of Loyola, 57 Firpo, Luigi, 101, 113 Incarnation, 6, 8, 54, 104, 117 Florence, 2, 48 Inquisition, 4, 101–103, 109, 111, Fracastoro, Girolamo, 44, 92, 96 114, 118 Frankfurt, 91, 95, 100, 101 Freedom, free will, 2, 25, 40, 47–51, Jacobi, Friedrich Heinrich, 111, 112 77, 113 Jerome, 6 Frischlin, Philipp Nicodemus, 89, 90 Jesuits, 13, 21, 57, 69, 102 John Chrysostom, 6 Galileo Galilei, 22, 32, 35, 36, 77, 99 John of Holywood (Johannes de Garin, Eugenio, 113 Sacrobosco), 9 Gassendi, Pierre, 96 Julius, Duke of Brunswick- Geneva, 9, 10, 26, 100, 117 Wolfenbüttel, 90 Gentile, Giovanni, 113, 114 Jungius, Joachim, 98 Gentili, Alberigo, 79 Geometry, 32, 33, 42, 43, 70, 71, 96– Kabbalah, 61, 62, 82, 91 99, 102, 111 Kant, Immanuel, 21, 56 Gfrörer, August Friedrich, 113 Kepler, Johannes, 32, 98 Gilbert, William, 110 Kuhlenbeck, Ludwig, 113, 114 Goclenius, Rudolf, 100 Grassi, Ernesto, 114 La Faye, Antoine de, 10 Laski, Albert, 26, 27 .
Recommended publications
  • St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death
    The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma [email protected] Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p.
    [Show full text]
  • Jewish Averroists Between Two Expulsions (1306-1492): from Conflict to Reconciliation
    JEWISH AVERROISTS BETWEEN TWO EXPULSIONS (1306-1492): FROM CONFLICT TO RECONCILIATION Basem Mahmud Freie Universität Berlin ABSTRACT This article investigates the intellectual production of Jewish authors influenced by Averroes in the 14th and 15th Centuries in northern Spain and southern France. The primary objective is to determine the main features of Jewish Averroism in this period, and to understand it within its socio-historical context. The outcomes suggest that there was a relationship between the new social and political trends toward democratization and reconciliation in the heart of Jewish communities on one hand, and the growing interest in Averroes’ original works on the other. Original here means the works that are not commentaries or summaries of other works. Key words: Aristotelianism, Averroes, Averroism, Jewish philosophy, Kabbalah, Maimonides, Scripture. INTRODUCTION «There is nothing worse in social government than a policy that makes one single society into several, just as there is no greater good in communities than a policy that joins and unifies» (Averroes)1 The 14th Century was a very difficult time for Jewish communities in northern Spain and southern France, they faced great threats from outside as well as significant domestic division. The domestic conflict emerged not only because of religious and philosophical issues, but also due to economic and social matters related to the distribution of wealth and power within Jewish communities.2 In addition, these communities lived in delicate conditions due to threats from the Christians. This situation also had an effect on demographics. Since the last years of 13th Century, the Jewish community started to encounter sizeable obstacles in its demographic development.3 Under these conditions, Hebraic Averroism continued its development which had begun in XIII century.
    [Show full text]
  • Albert Schweitzer: a Man Between Two Cultures
    , .' UNIVERSITY OF HAWAI'I LIBRARY ALBERT SCHWEITZER: A MAN BETWEEN TWO CULTURES A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN LANGUAGES AND LITERATURES OF • EUROPE AND THE AMERICAS (GERMAN) MAY 2007 By Marie-Therese, Lawen Thesis Committee: Niklaus Schweizer Maryann Overstreet David Stampe We certify that we have read this thesis and that, in our opinion, it is satisfactory in scope and quality as a thesis for the degree of Master of Arts in Languages and Literatures of Europe and the Americas (German). THESIS COMMITIEE --~ \ Ii \ n\.llm~~~il\I~lmll:i~~~10 004226205 ~. , L U::;~F H~' _'\ CB5 .H3 II no. 3Y 35 -- ,. Copyright 2007 by Marie-Therese Lawen 1II "..-. ACKNOWLEDGMENTS T I would like to express my deepest gratitude to a great number of people, without whose assistance, advice, and friendship this thesis w0l!'d not have been completed: Prof. Niklaus Schweizer has been an invaluable mentor and his constant support have contributed to the completion of this work; Prof. Maryann Overstreet made important suggestions about the form of the text and gave constructive criticism; Prof. David Stampe read the manuscript at different stages of its development and provided corrective feedback. 'My sincere gratitude to Prof. Jean-Paul Sorg for the the most interesting • conversations and the warmest welcome each time I visited him in Strasbourg. His advice and encouragement were highly appreciated. Further, I am deeply grateful for the help and advice of all who were of assistance along the way: Miriam Rappolt lent her editorial talents to finalize the text; Lynne Johnson made helpful suggestions about the chapter on Bach; John Holzman suggested beneficial clarifications.
    [Show full text]
  • The Agent Intellect As" Form for Us" and Averroes's. Critique of Al-Farabi
    Tópicos, Revista de Filosofía ISSN: 0188-6649 [email protected] Universidad Panamericana México Taylor, Richard C. The Agent Intellect as "form for us" and Averroes's. Critique of al-Farabi Tópicos, Revista de Filosofía, núm. 29, 2005, pp. 29-51 Universidad Panamericana Distrito Federal, México Available in: http://www.redalyc.org/articulo.oa?id=323027318003 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative The Agent Intellect as "form for us" and Averroes's Critique of al-FarabT Richard C. Taylor Marquette University This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals his dependence on al-Farabi for this notion and provides a detailed critique of the Farabian notion that the agent intellect is 'form for us' only as agent cause, not as our true formal cause. Although Averroes argues that the agent intellect must somehow be intrinsic to us as our form since humans 2tieper se rational and undertake acts of knowing by will, his view is shown to rest on an equivocal use of the notion of formal cause.
    [Show full text]
  • The Aristotelian Curriculum in Arabic and Hebrew
    1 The Aristotelian Curriculum (Excluding Mathematics) In Arabic and Hebrew (occasionally also Greek, Syriac, Persian, Latin) Handout for “Aristotle in the Middle Ages,” James Robinson, U. Chicago, Winter 2013 General background: Christina d’Ascona, “Greek Sources in Arabic and Islamic Philosophy,” Stanford Encyc. of Philosophy Online: http://plato.stanford.edu/entries/arabic-islamic-greek/ M. Zonta, “The Influence of Arabic and Islamic Philosophy on Judaic Thought,” Stanford Encyc. of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-judaic/ Dag Hasse, “The Influence of Arabic and Islamic Philosophy on the Latin West,” Stanford Encyc. of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-influence/ Tony Street, “Arabic and Islamic Philosophy of Language and Logic,” Stanford Encyc. of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-language/ J. McGinnis, “Arabic and Islamic Natural Philosophy and Natural Science,” Stanford Encyc. of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-natural/ Alfred Ivry, “Arabic and Islamic Psychology and Philosophy of Mind,” Stanford Encyclopedia of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-mind/ Amos Bertolacci, “Arabic and Islamic Metaphysics,” Stanford Encyclopedia of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-metaphysics/ Useful Resources: Arist. semitico-latinus: http://www.brill.com/publications/aristoteles-semitico-latinus Online dictionary of Arabic philosophical terms: http://www.arabic-philosophy.com/dict Hans Daiber
    [Show full text]
  • Averroes and His Using Plato's Republic in History
    Journal of Social Sciences and Humanities Vol. 1, No. 3, 2015, pp. 229-234 http://www.aiscience.org/journal/jssh Averroes and His Using Plato's Republic in History Mohammadreza Shahidipak * Faculty of Arts and humanity and literature, Department of History Islamic Republic of Iran, Islamic Azad University Central Tehran Branch, Tehran, Iran Abstract Classical Greek Social-political philosophy belongs to Plato and Aristotle and is based on the paradigm of liberty of human wisdom in presenting values in order to manage its life. Averroes (1126) re-examined the Greece philosophy and collected and explained the works and traces of Aristotle and this resulted in the development of philosophy and emergence a new global philosophy in Spain. In Averroes’s view, philosophy does not belong to Greece, and its universal truth has no limitation of nation, time or place. Representing the mentioned paradigm destroyed the cultural unity of the medieval world. Paper investigated the basic element of political philosophy as freedom, justice, ruler’s attributions, good life, philosophical description of cities and role of education and public law, right ,emotion, reason in facing of cities ;based on a commentary of Plato’s Republic by Averroes .He used terminology of political philosophy of Plato with Aristotelian view. Interpretation of social and political philosophy of Plato by Averroes in west of Islamic world is the most important cultural phenomenon in history of philosophy have conserved still his vast influence. Averroes is famous and remarkable philosopher and jurist believed in priority of reason and philosophy .He was excommunicated in eastern and western of Islamic world and in Europe but he still has any successors of Jew, Christians and Islamic philosophers and free scholar in the world.
    [Show full text]
  • Al-Kindi, a Ninth-Century Physician, Philosopher, And
    AL-KINDI, A NINTH-CENTURY PHYSICIAN, PHILOSOPHER, AND SCHOLAR by SAMI HAMARNEH FROM 9-12 December, I962, the Ministry of Guidance in Iraq celebrated the thousandth anniversary of one of the greatest intellectual figures of ninth century Baghdad, Abui Yuisuf Ya'qiib ibn Ishaq al-Kind? (Latin Alkindus).1 However, in the aftermath ofthis commendable effort, no adequate coverage of al-Kindl as a physician-philosopher ofardent scholarship has, to my knowledge, been undertaken. This paper, therefore, is intended to shed light on his intel- lectual contributions within the framework of the environment and time in which he lived. My proposals and conclusions are mainly based upon a study of al-Kindi's extant scientific and philosophical writings, and on scattered information in the literature of the period. These historical records reveal that al-Kindi was the only man in medieval Islam to be called 'the philosopher of the Arabs'.2 This honorary title was apparently conferred upon him as early as the tenth century if not during his lifetime in the ninth. He lived in the Abbasids' capital during a time of high achievement. As one of the rare intellectual geniuses of the century, he con- tributed substantially to this great literary, philosophic, and scientific activity, which included all the then known branches of human knowledge. Very little is known for certain about the personal life of al-Kind?. Several references in the literary legacy ofIslam, however, have assisted in the attempt to speculate intelligently about the man. Most historians of the period confirm the fact that al-Kindl was of pure Arab stock and a rightful descendant of Kindah (or Kindat al-Muliuk), originally a royal south-Arabian tribe3.
    [Show full text]
  • An Investigation Into a Postmodern Feminist Reading of Averroës
    Journal of Feminist Scholarship Volume 10 Issue 10 Spring 2016 Article 5 Spring 2016 Bodies and Contexts: An Investigation into a Postmodern Feminist Reading of Averroës Reed Taylor University of Arkansas at Little Rock Follow this and additional works at: https://digitalcommons.uri.edu/jfs Part of the Feminist, Gender, and Sexuality Studies Commons, Law and Gender Commons, and the Women's History Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Taylor, Reed. 2018. "Bodies and Contexts: An Investigation into a Postmodern Feminist Reading of Averroës." Journal of Feminist Scholarship 10 (Spring): 48-60. https://digitalcommons.uri.edu/jfs/vol10/ iss10/5 This Article is brought to you for free and open access by DigitalCommons@URI. It has been accepted for inclusion in Journal of Feminist Scholarship by an authorized editor of DigitalCommons@URI. For more information, please contact [email protected]. Taylor: Bodies and Contexts Bodies and Contexts: An Investigation into a Postmodern Feminist Reading of Averroës Reed Taylor, University of Arkansas at Little Rock Abstract: In this article, I contribute to the wider discourse of theorizing feminism in predominantly Muslim societies by analyzing the role of women’s political agency within the writings of the twelfth-century Islamic philosopher Averroës (Ibn Rushd, 1126–1198). I critically analyze Catarina Belo’s (2009) liberal feminist approach to political agency in Averroës by adopting a postmodern reading of Averroës’s commentary on Plato’s Republic. A postmodern feminist reading of Averroes’s political thought emphasizes contingencies and contextualization rather than employing a literal reading of the historical works.
    [Show full text]
  • 19Chronology of Works in Aesthetics and Philosophy Of
    Chronology of 19 Works in Aesthetics and Philosophy of Art Darren Hudson Hick Notes on Selection This chronology, as with this Companion as a whole, focuses on those works that contribute to the Western tradition of aesthetics, and, beginning in the twentieth century, in the analytic current of thought within that tradition (as opposed to the Continental one). As with the history of Western philosophy in general, the study of philosophical problems in art and beauty dates back to the ancient period, and is infl uenced by the major philosophical and cultural move- ments through the centuries. Much of what survives from the ancient to the post-Hellenistic period does so in fragments or references. In cases where only fragments or references exist, and where dating these is especially problematic, the author or attributed author and (where available) his dates of birth and death are listed. Where works have not survived even as fragments, these are not listed. As well, much of what sur- vives up to the medieval period is diffi cult to date, and is at times of disputable attribution. In these cases, whatever information is available is listed. Aesthetics in the period between the ancients and the medievals tends to be dominated by adherence to Platonic, Aristotelian, and other theories rooted in the ancient period, and as such tends to be generally lacking in substantive the- oretical advancements. And while still heavily infl uenced by ancient thinking, works from the medieval period tend also to be heavily infl uenced by religious thinking, and so many issues pertaining to art and aesthetics are intertwined with issues of religion as “theological aesthetics.” Movements in art theory and aes- thetics in the Renaissance, meanwhile, were largely advanced by working artists, and so tend to be couched in observational or pedagogical approaches, rather than strictly theoretical ones.
    [Show full text]
  • Brief Bibliographic Guide in Medieval Islamic Philosophy and Theology
    BRIEF BIBLIOGRAPHICAL GUIDE IN MEDIEVAL ISLAMIC PHILOSOPHY AND THEOLOGY (2004-2006) Thérèse-Anne Druart (The Catholic University of America) Section I. Falsafa a. Collective Works or Collections of Articles Albertus Magnus und die Anfänge der Aristoteles-Rezeption im lateinischen Mittelalter von Richardus Rufus bis zu Franciscus de Maryonis. Albertus Magnus and the Beginnings of the Medieval Reception of Aristotle in the Latin West, ed. by Ludger Honnefelder, Rega Wood, Mechthild Dreyer, & Marc-Aeilko Aris (Subsidia Albertina I). Münster: Aschendorff Verlag, 2005, 862 pp., ISBN 3- 402-03993-1. L’Alchimie et ses racines philosophiques. La tradition grecque et la tradition arabe, ed. by Cristina Viano (Histoire des doctrines de l’Antiquité classique, 32). Paris: Vrin, 2005, 242 pp., ISBN 2-7116-1754-8. Averroès et l’averroïsme (XIIe-XVe siècle). Un itinéraire historique du Haut Atlas à Paris et à Padoue, ed. by André Bazzana, Nicole Bériou & Pierre Guichard (Collection d’Histoire et d’Archéologie Médiévales, 16). Lyon: Presses Universitaires de Lyon, 2005, 348 pp., ISBN 2-7297-0769-7. The Cambridge Companion to Arabic Philosophy, ed. by Peter Adamson & Richard C. Taylor. Cambridge: Cambridge University Press, 2005, xviii-448 pp., ISBN 0-521-81743-9 cloth; 52069-X pb. Corpo e anima, sensi interni e intelletto dai secoli XIII-XIV ai post-cartesiani e spinoziani, ed. by Graziella Federici Vescovini, Valeria Sorge & Carlo Vinti (Fédération Internationale des Instituts d’Études Médiévales. Textes et Études du Moyen Âge, 30). Turnhout: Brepols, 2005, vi-575 pp., ISBN 2-503-51988-1. De Zénon d’Élée à Poincaré. Recueil d’études en hommage à Roshdi Rashed, ed.
    [Show full text]
  • What Is the Summa? Who Is St Thomas Aquinas?
    What is the Summa? The Summa Theologiae (written 1265–1274 and also known as the Summa Theologica or simply the Summa) is the best‐known work of Thomas Aquinas (c. 1225–1274). Although unfinished, the Summa is "one of the classics of the history of philosophy and one of the most influential works of Western literature."[1] It was intended as an instructional guide for moderate theologians and a compendium of all of the main theological teachings of the Catholic Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. Among non‐scholars, the Summa is perhaps most famous for its five arguments for the existence of God known as the "five ways" .The five ways occupy one‐and‐a‐half pages of the Summa's approximately three thousand, five hundred pages. Throughout the Summa, Aquinas cites Christian, Muslim, Hebrew, and Pagan sources including but not limited to Christian Sacred Scripture, Aristotle, Augustine of Hippo, Avicenna, Averroes, Al‐Ghazali, Boethius, John of Damascus, Paul the Apostle, Dionysius the Areopagite, Maimonides, Anselm, Plato, Cicero, and Eriugena. The Summa is a more structured and expanded version of Aquinas's earlier Summa contra Gentiles, though these works were written for different purposes, the Summa Theologiae to explain the Christian faith to beginning theology students, and the Summa contra Gentiles to explain the Christian faith and defend it in hostile situations, with arguments adapted to the intended circumstances of its use, each article refuting a certain belief or a specific heresy.
    [Show full text]
  • Averroes and the Philosophical Account of Prophecy Richard C
    Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 1-1-2018 Averroes and the Philosophical Account of Prophecy Richard C. Taylor Marquette University, [email protected] Published version. Studia Graeco-Arabica, Vol 8 (2018): 287-304. Publisher link. © 2018 Pacini Editore. Used with permission. Averroes and the Philosophical Account of Prophecy Richard C. Taylor Abstract Prophecy is conspicuous by its complete absence from all three of the commentaries on De Anima by Averroes. However, prophecy and philosophical metaphysics are discussed by him in his Commentary on the Parva Naturalia, a work written before his methodological work on philosophy and religion, the Faṣl al-maqāl, generally held to have been written ca. 1179-1180. The analyses and remarks of Averroes presented in that Commentary have been characterized by Herbert Davidson as “extremely radical” to the extent that “The term prophet would, on this reading, mean nothing more than the human author of Scripture; and the term revelation would mean a high level of philosophical knowledge”. In the present article I discuss Averroes on method in matters of religion and philosophy as well as prophecy in philosophically argumentative works and in dialectical works, with particular consideration of the reasoning of his Commentary on the Parva Naturalia. I conclude that Averroes found in philosophy and its sciences the most complete and precise truth content and highest levels of knowledge and understanding and from them constructed his worldview, while he found prophecy and religion to be like an Aristotelian practical science in that they concern good and right conduct in the achievement of an end attained in action, not truths to be known for their own sake.
    [Show full text]