Bonum Non Est in Deo: on the Indistinction of the One and the Exclusion of the Good in Meister Eckhart
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Human Souls and the Triad of Intellectual Operations
chapter 6 Human Souls and the Triad of Intellectual Operations As we have seen, all animals are superior to plants in that they have not only vegetative powers but also sensory, that is, cognitive powers. The possession of cognition is what establishes a psychological continuity between nonhuman and human animals. However, there is also a crucial discontinuity and it is this discontinuity that brings us closer to theories of animal rationality. In short, the discontinuity between humans and other animals consists in the fact that only the former have rational or intellectual souls. Consequently, humans are not simply animals but a very peculiar kind of animals, namely, ‘rational animals’ (animalia rationalia).1 They are, so to speak, ‘animals plus x’ with ‘x’ being the faculties of intellect and reason. Nonhuman animals are, in turn, ‘animals without x’. This lack of intellect and reason is why they were often called ‘ irrational animals’ (animalia irrationalia) or ‘brute animals’ (animalia bruta), as mentioned before. The possession of a rational soul thus establishes what modern scholars usually call an anthropological difference because it sets humans apart from all other animals. Medieval philosophers stressed this point. In his commentary on De ani- malibus, Peter of Spain, for instance, states that ‘humans excel any other ani- mal by the nobility of intellect and reason’ (homo enim excellit quodlibet animal nobilitate intellectus et rationis).2 In his Sentences commentary, Peter of John Olivi defines human beings as ‘intellectual animals or animals having intellect’ (bestiae intellectuales seu intellectum habentes).3 On the one hand, this shows that the animal nature of human beings was not denied. -
Platonic Theology: Books 1-4 V.1 Pdf, Epub, Ebook
PLATONIC THEOLOGY: BOOKS 1-4 V.1 PDF, EPUB, EBOOK Marsilio Ficino,Michael J.B. Allen,John Warden,James Hankins,William Bowen | 448 pages | 08 May 2001 | HARVARD UNIVERSITY PRESS | 9780674003453 | English | Cambridge, Mass, United States Platonic Theology: Books 1-4 v.1 PDF Book His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology , translated into English in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance. This is six-volume edition and translation of Ficino's eighteen- book Platonic Theology. Platonic Theology: v. Platonic Theology Letters Platonic Commentaries. The "notes to the translation" are other possible translations, needed explanations of the text, sources of quotations or allusions. Ficino devoted his life to reviving the philosophy of Plato and gathered around him a group of distinguished disciples and devotees sometimes referred to as the "Florentine Academy. What God is not. The descent of the soul into the body. He had sought to show that revelation was necessary because, although philosophy could demonstrate the existence of God and man's immortality, knowledge of God's essence and man's true destiny was beyond its comprehension and belonged to the realm of supernatural theology. Allen and Hankins have begun a work of scholarship of the highest calibre, whose continuation is eagerly awaited. Book XIII demonstrates the soul's immortality by four signs : phantasy, reason and prophecy, arts, and miracles. Laurentianus Pluteus As previously shown by Marcel Marsile Ficin. This was dangerous ground, obviously shading into magic, and protesting that he was vindicating Free Will against astrological determinism was not much of a cover. -
199 Henry of Ghent Summa of Ordinary Questions: Articles Six To
Philosophy in Review XXXIII (2013), no. 3 Henry of Ghent Summa of Ordinary Questions: Articles Six to Ten on Theology, translated and with an introduction by Roland J. Teske, SJ. Milwaukee: Marquette University Press 2011. 226 pages $25.00 (paper ISBN 978–087462255–3) This translation of selected articles from Henry of Ghent’s Summa of Ordinary Questions is part of the Medieval Philosophy Texts in Translation series from Marquette University. The translator, Roland Teske, is the current series editor, and he is to be commended for including this volume in the series as it makes available in English an invaluable text for those with a professional interest in medieval philosophy and theology. Henry of Ghent is a little known figure outside the (growing) circle of professional philosophers with an interest in Scholasticism. But he was pivotal in the last thirty years of the 13th century, playing a major role in one of the key events of the period, viz., the Condemnations of 1270 and 1277. Anyone interested in understanding Henry’s thought, particularly his views on the relationship between theology and philosophy, will thank Teske for making this text available at such an affordable price, and for his accurate rendering of Henry’s Latin. The translated articles contain Henry’s considered views on meta-theology. The leading issue of the day concerned the place of theology within the sciences. Prior to the 13th century, theology enjoyed pride of place in the curriculum, with all the other disciplines being seen as preparatory to work in theology. This position came under threat in the 13th century as all the works of Aristotle were gradually rediscovered and assimilated by scholars working in the universities. -
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. -
Philosophy and Humanities
Philosophy and Humanities LT 502 - Elementary Latin II (3) Students advance to the more complex syntax and irregular morphology of classical Latin as well as to the rudiments of rhetorical stylistics. Tools of historical linguistics are introduced so that students can master the changes in orthography that occur to the language between the classical and medieval period. PH 512 - Medieval Philosophy (3) In this course students will read important philosophic works by medieval authors as well as some historical and critical studies by more recent writers. St. Thomas Aquinas will receive special attention. The aim will be to bring medieval philosophers to light and to see the continuing relevance of the issues they raised and the answers they proposed. PH 514 - Recent Philosophy (3) This course appraises the various intellectual developments that emerged in the nineteenth and twentieth centuries – an era that has been marked by a declining confidence in achievements of systematic achievements of philosophical reasoning. It begins with a careful overview of Hegel’s Phenomenology of Spirit, perhaps one of the last works in the Western canon to offer a synoptic overview of human experience and knowledge. Though generally rejected in its scope and organization, a number of its chapters have served as the basis of some of the particular problems that have drawn the attention of later thinkers. Thus, this course proceeds with the study of various philosophical movements of later modernity which include: Existentialism, Phenomenology, Analytical Philosophy, Hermeneutics, Deconstructionism, Pragmatism. Concluding the historical survey of Western philosophy, it considers many of the same topics of inquiry, but does so, as the previous three historical courses, in the light of the various cultural and scientific factors that determine its context. -
Thomas Aquinas on the Separability of Accidents and Dietrich of Freiberg’S Critique
Thomas Aquinas on the Separability of Accidents and Dietrich of Freiberg’s Critique David Roderick McPike Thesis submitted to the Faculty of Graduate and Postdoctoral Studies in partial fulfillment of the requirements for the Doctorate in Philosophy degree in Philosophy Department of Philosophy Faculty of Arts University of Ottawa © David Roderick McPike, Ottawa, Canada, 2015 Abstract The opening chapter briefly introduces the Catholic doctrine of the Eucharist and the history of its appropriation into the systematic rational discourse of philosophy, as culminating in Thomas Aquinas’ account of transubstantiation with its metaphysical elaboration of the separability of accidents from their subject (a substance), so as to exist (supernaturally) without a subject. Chapter Two expounds St. Thomas’ account of the separability of accidents from their subject. It shows that Thomas presents a consistent rational articulation of his position throughout his works on the subject. Chapter Three expounds Dietrich of Freiberg’s rejection of Thomas’ view, examining in detail his treatise De accidentibus, which is expressly dedicated to demonstrating the utter impossibility of separate accidents. Especially in light of Kurt Flasch’s influential analysis of this work, which praises Dietrich for his superior level of ‘methodological consciousness,’ this chapter aims to be painstaking in its exposition and to comprehensively present Dietrich’s own views just as we find them, before taking up the task of critically assessing Dietrich’s position. Chapter Four critically analyses the competing doctrinal positions expounded in the preceding two chapters. It analyses the various elements of Dietrich’s case against Thomas and attempts to pinpoint wherein Thomas and Dietrich agree and wherein they part ways. -
Pico, Plato, and Albert the Great: the Testimony and Evaluation of Agostino Nifo EDWARD P
Pico, Plato, and Albert the Great: The Testimony and Evaluation of Agostino Nifo EDWARD P. MAHONEY Giovanni Pico della Mirandola (1463-1494) is without doubt one of the most intriguing figures of the Italian Renaissance. It is thus no surprise that he has attracted the attention of many modern scholars. By reason of the varied interests that are reflected in his writings, contrasting interpretations of Pico have been proposed.1 Our purpose here is not to present a new and different picture of Pico but, rather, to offer a contribution to one fruitful area of research pursued by some recent historians of philosophy, namely, Pico's debt to, and 1. For general presentations of Pico's life and thought, see the classic study of Eugenio Garin, Giovanni Pico della Mirandola: Vita e dottirina (Florence: F. Le Monnier, 1937); Garin's magisterial Storia della filosofia italiana, 2d ed. (Turin: G. Einaudi 1966), 1:458-495. Among more recent general accounts are Pierre-Marie Cordier, Jean Pic de la Mirandole (Paris: Debresse, 1958); Engelbert Monnerjahn, Giovanni Pico della Mirandola (Wiesbaden: F. Steiner, 1960); Paul Oskar Kristeller, Eight Philosophers of the Italian Renaissance (Stanford: Stanford University Press, 1964), pp. 54-71; Giovanni di Napoli, Giovanni Pico della Mirandola e laproblemaύca dottrinale del suo tempo (Rome: Desclee, 1965); Charles Trinkaus, In Our Image and Likeness (Chicago: University of Chicago Press, 1970), 2:505-526; and Henri de Lubac, Pic de la Mirandole: Etudes et discussions (Paris: Aubier Montaigne, 1974). 165 166 EDWARD P. MAHONEY use of, medieval philosophy in his overall philosophical enterprise.2 Of particular concern will be the influence of Albert the Great on Pico, which can be established by a connection that has apparently not been noticed by Pico's historians. -
Renaissance Theories of Vision Edited by John Hendrix, University of Lincoln, UK and Rhode Island School of Design and Roger Williams University, USA, and Charles H
Renaissance Theories of Vision Edited by John Hendrix, University of Lincoln, UK and Rhode Island School of Design and Roger Williams University, USA, and Charles H. Carman, University at Buffalo, USA Visual Culture in Early Modernity December 2010 244 x 172 mm 258 pages Hardback 978-1-4094-0024-0 £65.00 Includes 18 b&w illustrations How are processes of vision, perception, and sensation conceived in the Renaissance? How are those conceptions made manifest in the arts? The essays in this volume address these and similar questions to establish important theoretical and philosophical bases for artistic production in the Renaissance and beyond. The essays also attend to the views of historically significant writers from the ancient classical period to the eighteenth century, including Plato, Aristotle, Plotinus, St Augustine, Ibn Sina (Avicenna), Ibn al-Haytham (Alhazen), Ibn Sahl, Marsilio Ficino, Nicholas of Cusa, Leon Battista Alberti, Gian Paolo Lomazzo, Gregorio Comanini, John Davies, Rene Descartes, Samuel van Hoogstraten, and George Berkeley. Contributors carefully scrutinize and illustrate the effect of changing and evolving ideas of intellectual and physical vision on artistic practice in Florence, Rome, Venice, England, Austria, and the Netherlands. The artists whose work and practices are discussed include Fra Angelico, Donatello, Leonardo da Vinci, Filippino Lippi, Giovanni Bellini, Raphael, Parmigianino, Titian, Bronzino, Johannes Gumpp and Rembrandt van Rijn. Taken together, the essays provide the reader with a fresh perspective on the intellectual confluence between art, science, philosophy, and literature across Renaissance Europe. Contents Introduction, John S. Hendrix and Charles H. Carman; Classical optics and the perspectivae traditions leading to the Renaissance, Nader El-Bizri; Meanings of perspective in the Renaissance: tensions and resolution, Charles H. -
Henry of Ghent on Platonic and Aristotelian Forms
THE ROOTS OF LOVE OF WISDOM: HENRY OF GHENT ON PLATONIC AND ARISTOTELIAN FORMS Juan Carlos Flores I. Introduction At the very beginning of his Summa quaestionum ordinariarum,1 Henry of Ghent provides a brief history of philosophy to convey more adequately his own orientation and approach. Henry himself later describes his approach as a synthesis of Platonic and Aristotelian thought in the light of faith.2 This synthesis, as developed in the whole Summa and in his Quodlibeta, is quite original and at the same time inspired by many sources, above all Augustine.3 The purpose of this paper is to capture an important aspect of Henry’s synthesis, namely the significance of love of wisdom in his thought. What is the basic source of love of wisdom in Plato, Aristotle and Henry of Ghent (who synthesizes Plato and Aristotle)? What is the ultimate meaning of this drive or motive force in these thinkers? In order to capture the nature of love of wisdom in Henry of Ghent, we shall first look at the nature of this love in the philosophies of Plato and Aristotle.4 Concerning this topic, we shall analyze Plato and Aris- totle (and Henry, of course) on their own terms. In the case of Plato, we shall consider texts that were not available directly to Henry, who knew Plato chiefly through Augustine. Our goal is not to trace the textual sources of Henry’s account of love of wisdom, nor to evalu- ate Henry’s historical accuracy. Rather, the goal is to understand the 1 Cf. -
Suggestions for Further Reading
MP_D01.qxd 11/23/06 2:43 AM Page 382 Suggestions for Further Reading GENERAL SURVEYS OF MEDIEVAL PHILOSOPHY Armstrong, A. H., ed. 1970. The Cambridge History of Later Greek and Early Medieval Philosophy. Cambridge: Cambridge University Press. Copleston, Frederick. 1950. A History of Philosophy, vol. 2: Medieval Philosophy: From Augustine to Duns Scotus. Westminster, MD: The Newman Press (many subsequent reprintings by various presses). Copleston, Frederick. 1953. A History of Philosophy, vol. 2: Late Medieval and Renaissance Philosophy. Westminster, MD: The Newman Press (many subsequent reprintings by various presses). Gilson, Étienne. 1955. History of Christian Philosophy in the Middle Ages. New York: Random House. Gracia, Jorge J. E., and Timothy B. Noone, eds. 2003. A Companion to Philosophy in the Middle Ages. Blackwell Companions to Philosophy. Oxford: Blackwell. Kenny, A. 2005. A New History of Western Philosophy, vol. 2: Medieval Philosophy. Oxford: Clarendon Press. Kretzmann, Norman, et al., eds. 1982. The Cambridge History of Later Medieval Philosophy: From the Rediscovery of Aristotle to the Disintegration of Scholasticism, 1100–1600. Cambridge: Cambridge University Press. Luscombe, David E. 1997. History of Western Philosophy, vol. 2: Medieval Thought. Oxford: Oxford University Press. Marenbon, John. 1981. From the Circle of Alcuin to the School of Auxerre: Logic, Theology and Philosophy in the Early Middle Ages. Cambridge: Cambridge University Press. Marenbon, John. 1983. Early Medieval Philosophy (480–1150): An Introduction. London: Routledge & Kegan Paul. Marenbon, John. 1991. Later Medieval Philosophy (1150–1350): An Introduction. London: Routledge. Marenbon, John, ed. 1998. The Routledge History of Philosophy, vol. 3: The Middle Ages. London: Routledge. McGrade, A. -
Augustinianism.Pdf
Augustinianism. This term is used to characterize philosophical, theological and political political ideas which were more or less close to those of S. Augustine of Hippo. The term came into use relatively recently, and can cover a spectrum of views: Augustinianism has never been a homogeneous movement. In particular, it is necessary to distinguish between a broad and a strict sense of the word, In the broad sense, the whole of Latin theology of the medieval and early modern period was strongly influenced by Augustine, as emerges very clearly from the Summae of the twelfth century and above all from Hugh of St Victor and from the authoritative Book of Sentences of Peter Lombard. The early generations of theologians of the mendicant orders – Hugh of St Cher, Alexander of Hales, Bonaventura of Bagnoregio – developed a close bond with Augustine, but they interpreted him in the light of neoplatonic or Aristotelian theories (for example, divine illumination of the intellect, the ‘agent intellect’, matter, rationes seminales [seminal principles]. In the strict sense one must distinguish between the following. #1. Augustinianism from the end of the thirteenth and the beginning of the fourteenth century emerged - especially in the Franciscan School (William de la Mare) and among Augustinian Hermits (“the old Augustinian School according to Giles of Rome) - as a reaction to the widespread reception of Aristotle in the work of Thomas Aquinas, after the condemnations of 1277 at Paris and 1284 at Oxford. Consciously drawing on Augustinian on Augustinian ideas (illumination, the form of created things in the mind of God), Henry of Ghent [a member of the secular clergy] created a coherent new system of speculative theology which would provide a a basis for acute critical analysis and the new order introduced by John Duns Scotus, who substituted for illumination the idea of an intuitive grasp of the essence of things. -
Chaucer and the Disconsolations of Philosophy: Boethius, Agency, and Literary
Chaucer and the Disconsolations of Philosophy: Boethius, Agency, and Literary Form in Late Medieval Literature by Jack Harding Bell Department of English Duke University Date:_______________________ Approved: ___________________________ David Aers, Supervisor ___________________________ Sarah Beckwith ___________________________ Thomas Pfau ___________________________ Nancy Armstrong Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English in the Graduate School of Duke University 2016 ABSTRACT Chaucer and the Disconsolations of Philosophy: Boethius, Agency, and Literary Form in Late Medieval Literature by Jack Harding Bell Department of English Duke University Date:_______________________ Approved: ___________________________ David Aers, Supervisor ___________________________ Sarah Beckwith ___________________________ Thomas Pfau ___________________________ Nancy Armstrong An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English in the Graduate School of Duke University 2016 Copyright by Jack Harding Bell 2016 Abstract This study argues that Chaucer's poetry belongs to a far-reaching conversation about the forms of consolation (philosophical, theological, and poetic) that are available to human persons. Chaucer's entry point to this conversation was Boethius's Consolation of Philosophy , a sixth-century dialogue that tried to show how the Stoic ideals of autonomy and self-possession are not simply normative for human beings but remain within the grasp of every individual. Drawing on biblical commentary, consolation literature, and political theory, this study contends that Chaucer's interrogation of the moral and intellectual ideals of the Consolation took the form of philosophical disconsolations: scenes of profound poetic rupture in which a character, sometimes even Chaucer himself, turns to philosophy for solace and yet fails to be consoled.