The Routledge Guidebook to Aquinas' Summa Theologiae introduces readers to a work which represents the pinnacle of medieval Western scholarship and which has inspired numerous commentaries, imitators, and opposing views. Outlining the main arguments Aquinas utilizes to support his conclusions on various philosophical and theological questions, this clear and comprehensive guide explores: the historical context in which Aquinas wrote a critical discussion of the topics outlined in the text including theology, metaphysics, epistemology, psychology, ethics, and political theory the ongoing influence of the Summa Theologiae in modern philosophy and theology. Offering a close reading of the original work, this guidebook highlights the central themes of Aquinas' masterwork and is an essential read for anyone seeking an understanding of this highly influential work in the history of philosophy.

The three ancient commentaries on Aristotle's On the Soul (De anima) are interesting because the commentators, as neo-Platonists, understand the soul completely differently than Aristotle. For them, the soul is the inseperable life principle of the body, a spiritual entity. In response to this challenge, the commentator Priscian (ca. 530 AD) develops the most detailed antique theory of human self-consciousness, which is reconstructed here for the first time.

Das Buch widmet sich poetischen Positionierungen zu kosmologischen Problemfeldern in lateinischen und deutschsprachigen Epen des Hochmittelalters, u.a. der Cosmographia, dem Architrenius, dem Laborintus, Flore und Blanscheflur, dem Wigalois sowie der Crone. Dabei plausibilisiert es ein Diskursnetz im Bereich jeweils kosmologisch fundierter anthropologischer, epistemologischer sowie poeto-logischer Fragehorizonte. An die Stelle eines einstrangigen Fortschrittsnarrativs tritt die Annahme einer 'Gemengelage', einer Textlandschaft aus verstreuten Einheiten. Gezeigt wird, wie diese sich - zumeist in Form von Verschiebungen, UEberlagerungen und Synkretismen - zu den drangenden Fragen zeitgenoessischer Kosmologie im 12./13. Jahrhundert positionieren.

"All of humanity's problems stem from man's inability to sit quietly in a room alone," Blaise Pascal wrote in 1654. But then there's Walt Whitman, in 1856: "Whoever you are, come forth! Or man or woman come forth! / You must not stay sleeping and dallying there in the house." It is truly an ancient debate: Is it better to be active or contemplative? To do or to think? To make an impact, or to understand the world more deeply? Aristotle argued for contemplation as the highest state of human flourishing. But it was through action that his student Alexander the Great conquered the known world. Which should we aim at? Centuries later, this argument underlies a surprising number of the questions we face in contemporary life. Should students study the humanities, or train for a job? Should adults work for money or for meaning? And in tumultuous times, should any of us sit on the sidelines, pondering great books, or throw ourselves into protests and petition drives? With Action versus Contemplation, Jennifer Summit and Blakey Vermeule address the question in a refreshingly unexpected way: by refusing to take sides. Rather, they argue for a rethinking of the very opposition. The active and the contemplative can-and should-be vibrantly alive in each of us, fused rather than sundered. Writing in a personable, accessible style, Summit and Vermeule guide readers through the long history of this debate from Plato to Pixar, drawing compelling connections to the questions and problems of today. Rather than playing one against the other, they argue, we can discover how the two can nourish, invigorate, and give meaning to each other, as they have for the many writers, artists, and thinkers, past and present, whose examples give the book its rich, lively texture of interplay and reference. This is not a self-help book. It won't give you instructions on how to live your life. Instead, it will do something better: it will remind you of the richness of a life that embraces action and contemplation, company and solitude, living in the moment and planning for the future. Which is better? Readers of this book will discover the answer: both.

Calvin's 1559 Institutes is one of the most important works of theology that emerged at a pivotal time in Europe's history. As a movement, Calvinism has often been linked to the emerging features of modernity, especially to capitalism, rationalism, disenchantment, and the formation of the modern sovereign state. In this book, Michelle Sanchez argues that a closer reading of the 1559 Institutes recalls some of the tensions that marked Calvinism's emergence among refugees, and ultimately opens new ways to understand the more complex ethical and political legacy of Calvinism. In conversation with theorists of practice and signification, she advocates for reading the Institutes as a pedagogical text that places the reader in the world as the domain in which to actively pursue the 'knowledge of God and ourselves' through participatory uses of divine revelation. Through this lens, she reconceives Calvin's understanding of sovereignty and how it works in relation to the embodied reader. Sanchez also critically examines Calvin's teaching on providence and the incarnation in conversation with theorists of political theology and modernity who emphasize the importance of those very doctrines.

The Franciscan William of Ockham was an English medieval philosopher, theologian, and political theorist. Ockham is important not only in the history of philosophy and theology, but also in the development of early modern science and of modern notions of property rights and church-state relations. This volume offers a full discussion of all significant aspects of Ockham's thought: logic, philosophy of language, metaphysics and natural philosophy, epistemology, ethics, action theory, political thought and theology. It is the first study of Ockham in any language to make full use of the new critical editions of his works, and to consider recent discoveries concerning his life, education, and influences.

This book addresses an emblematic case of a potential faith-reason, or faith-science, conflict that never arose, even though the biblical passage in question runs counter to simple common sense. Within the context of Western culture, when one speaks of a faith-science conflict one is referring to cases in which a "new" scientific theory or the results of empirical research call into question what the Bible states on the same subject. Well-known examples include the Copernican theory of planetary motion and the Darwinian theory of evolution. The passage considered in this book, concerning the "waters above the firmament" in the description of the creation in the first book of Genesis, represents a uniquely enlightening case. The author traces the interpretations of this passage from the early centuries of the Christian era to the late Renaissance, and discusses them within their historical context. In the process, he also clarifies the underlying cosmogonic model. Throughout this period, only exegetes belonging to various religious orders discussed the passage's meaning. The fact that it was never debated within the lay culture explains its non-emergence as a faith-reason conflict. A fascinating and highly accessible work, this book will appeal to a broad readership.

Although a controversial figure in his own day, St Thomas Aquinas (c. 1225-74) forged a unique synthesis of faith and reason, of ancient philosophy and sacred scripture, which decisively influenced Dante and the whole subsequent Catholic tradition.

Intensely interested in Aristotle, as well as Plato, Paul and Augustine, Thomas believed that unaided human thought can take us a long way towards wisdom and truth, although it must always be supplemented by the central mystery of revelation. His writings contain many classic statements of doctrine about angels, the Incarnation, Trinity, sacraments and the soul, but also penetrating discussions on choice, creation and conscience, law, logic and the purpose of life.

In this superb selection, arranged chronologically, Ralph McInerny brings together sermons, commentaries, responses to criticism and substantial extracts from one of Christianity's supreme masterpieces, the Summa theologiae. For anyone concerned to find ways of reconciling science and dogma, reason and religion, Thomas has always been a major source of inspiration. This volume reveals both the development and the sheer scope of his work.

"This book is nothing less than the definitive study of a text long considered central to understanding the Renaissance and its place in Western culture." -James Hankins, Harvard University Pico della Mirandola died in 1494 at the age of thirty-one. During his brief and extraordinary life, he invented Christian Kabbalah in a book that was banned by the Catholic Church after he offered to debate his ideas on religion and philosophy with anyone who challenged him. Today he is best known for a short speech, the Oration on the Dignity of Man, written in 1486 but never delivered. Sometimes called a "Manifesto of the Renaissance," this text has been regarded as the foundation of humanism and a triumph of secular rationality over medieval mysticism. Brian Copenhaver upends our understanding of Pico's masterwork by re-examining this key document of modernity. An eminent historian of philosophy, Copenhaver shows that the Oration is not about human dignity. In fact, Pico never wrote an Oration on the Dignity of Man and never heard of that title. Instead he promoted ascetic mysticism, insisting that Christians need help from Jews to find the path to heaven-a journey whose final stages are magic and Kabbalah. Through a rigorous philological reading of this much-studied text, Copenhaver transforms the history of the idea of dignity and reveals how Pico came to be misunderstood over the course of five centuries. Magic and the Dignity of Man is a seismic shift in the study of one of the most remarkable thinkers of the Renaissance.

Giordano Bruno's notorious public death in 1600, at the hands of the Inquisition in Rome, marked the transition from Renaissance philosophy to the Scientific Revolution of the seventeenth century. This volume presents new translations of Cause, Principle and Unity, in which he challenges Aristotelian accounts of causality and spells out the implications of Copernicanism for a new theory of an infinite universe, as well as two essays on magic, in which he interprets earlier theories about magical events in the light of the unusual powers of natural phenomena.

This collection of essays is unparalleled in the depth of its coverage of all facets of Galileo's work. A particular feature of the volume is the treatment of Galileo's relationship with the Church. It will be of particular interest to philosophers, historians of science, cultural historians and those in religious studies. New readers and nonspecialists will find this the most convenient, accessible guide to Galileo available. Advanced students and specialists will find a conspectus of recent developments in the interpretation of Galileo.

Five hundred years before "Jabberwocky" and Tender Buttons, writers were already preoccupied with the question of nonsense. But even as the prevalence in medieval texts of gibberish, babble, birdsong, and allusions to bare voice has come into view in recent years, an impression persists that these phenomena are exceptions that prove the rule of the period's theologically motivated commitment to the kernel of meaning over and against the shell of the mere letter. This book shows that, to the contrary, the foundational object of study of medieval linguistic thought was vox non-significativa, the utterance insofar as it means nothing whatsoever, and that this fact was not lost on medieval writers of various kinds. In a series of close and unorthodox readings of works by Priscian, Boethius, Augustine, Walter Burley, Geoffrey Chaucer, and the anonymous authors of the Cloud of Unknowing and St. Erkenwald, it inquires into the way that a number of fourteenth-century writers recognized possibilities inherent in the accounts of language transmitted to them from antiquity and transformed those accounts into new ideas, forms, and practices of non-signification. Retrieving a premodern hermeneutics of obscurity in order to provide materials for an archeology of the category of the literary, Medieval Nonsense shows how these medieval linguistic textbooks, mystical treatises, and poems were engineered in such a way as to arrest the faculty of interpretation and force it to focus on the extinguishing of sense that occurs in the encounter with language itself.

Medieval Considerations of Incest, Marriage, and Penance focuses on the incest motif as used in numerous medieval narratives. Explaining the weakness of great rulers, such as Charlemagne, or the fall of legendary heroes, such as Arthur, incest stories also reflect on changes to the sacramental regulations and practices related to marriage and penance. Such changes demonstrate the Church's increasing authority over the daily lives and relationships of the laity. Treated here are a wide variety of medieval texts, using as a central reference point Philippe de Remi's thirteenth-century La Manekine, which presents one lay author's reflections on the role of consent in marriage, the nature of contrition and forgiveness, and even the meaning of relics. Studying a variety of genres including medieval romance, epic, miracles, and drama along with modern memoirs, films, and novels, Linda Rouillard emphasizes connections between medieval and modern social concerns. Rouillard concludes with a consideration of the legacy of the incest motif for the twenty-first century, including survivor narratives, and new incest anxieties associated with assisted reproductive technology.

This volume is a collection of essays on a special theme in Aristotelian philosophy of mind: the internal senses. The first part of the volume is devoted to the central question of whether or not any internal senses exist in Aristotle's philosophy of mind and, if so, how many and how they are individuated. The provocative claim of chapter one is that Aristotle recognizes no such internal sense. His medieval Latin interpreters, on the other hand, very much thought that Aristotle did introduce a number of internal senses as shown in the second chapter. The second part of the volume contains a number of case studies demonstrating the philosophical background of some of the most influential topics covered by the internal senses in the Aristotelian tradition and in contemporary philosophy of mind. The focus of the case studies is on memory, imagination and estimation. Chapters introduce the underlying mechanisms of memory and recollection taking its cue from Aristotle but reaching into early modern philosophy as well as studying composite imagination in Avicenna's philosophy of mind. Further topics include the Latin reception of Avicenna's estimative faculty and the development of the internal senses as well as offering an account of the logic of objects of imagination.

Five hundred years before “Jabberwocky” and Tender Buttons, writers were already preoccupied with the question of nonsense. But even as the prevalence in medieval texts of gibberish, babble, birdsong, and allusions to bare voice has come into view in recent years, an impression persists that these phenomena are exceptions that prove the rule of the period’s theologically motivated commitment to the kernel of meaning over and against the shell of the mere letter. This book shows that, to the contrary, the foundational object of study of medieval linguistic thought was vox non-significativa, the utterance insofar as it means nothing whatsoever, and that this fact was not lost on medieval writers of various kinds. In a series of close and unorthodox readings of works by Priscian, Boethius, Augustine, Walter Burley, Geoffrey Chaucer, and the anonymous authors of the Cloud of Unknowing and St. Erkenwald, it inquires into the way that a number of fourteenth-century writers recognized possibilities inherent in the accounts of language transmitted to them from antiquity and transformed those accounts into new ideas, forms, and practices of non-signification. Retrieving a premodern hermeneutics of obscurity in order to provide materials for an archeology of the category of the literary, Medieval Nonsense shows how these medieval linguistic textbooks, mystical treatises, and poems were engineered in such a way as to arrest the faculty of interpretation and force it to focus on the extinguishing of sense that occurs in the encounter with language itself.

The Renaissance is one of the most celebrated periods in European history. But when did it begin? When did it end? And what did it include? Traditionally regarded as a revival of classical art and learning, centred upon fifteenth-century Italy, views of the Renaissance have changed considerably in recent decades. The glories of Florence and the art of Raphael and Michelangelo remain an important element of the Renaissance story, but they are now only a part of a much wider story which looks beyond an exclusive focus on high culture, beyond the Italian peninsula, and beyond the fifteenth century. The Oxford Illustrated History of the Renaissance tells the cultural history of this broader and longer Renaissance: from seminal figures such as Dante and Giotto in thirteenth-century Italy, to the waning of Spain's 'golden age' in the 1630s, and the closure of the English theatres in 1642, the date generally taken to mark the end of the English literary Renaissance. Geographically, the story ranges from Spanish America to Renaissance Europe's encounter with the Ottomans-and far beyond, to the more distant cultures of China and Japan. And thematically, under Gordon Campbell's expert editorial guidance, the volume covers the whole gamut of Renaissance civilization, with chapters on humanism and the classical tradition; war and the state; religion; art and architecture; the performing arts; literature; craft and technology; science and medicine; and travel and cultural exchange.

This book describes how and why the early modern period witnessed the marginalisation of astrology in Western natural philosophy, and the re-adoption of the cosmological view of the existence of a plurality of worlds in the universe, allowing the possibility of extraterrestrial life. Founded in the mid-1990s, the discipline of astrobiology combines the search for extraterrestrial life with the study of terrestrial biology - especially its origins, its evolution and its presence in extreme environments. This book offers a history of astrobiology's attempts to understand the nature of life in a larger cosmological context. Specifically, it describes the shift of early modern cosmology from a paradigm of celestial influence to one of celestial inhabitation. Although these trends are regarded as consequences of Copernican cosmology, and hallmarks of a modern world view, they are usually addressed separately in the historical literature. Unlike others, this book takes a broad approach that examines the relationship of the two. From Influence to Inhabitation will benefit both historians of astrology and historians of the extraterrestrial life debate, an audience which includes researchers and advanced students studying the history and philosophy of astrobiology. It will also appeal to historians of natural philosophy, science, astronomy and theology in the early modern period.

Born near Einsiedeln in 1493, Philip Theophrastus von Hohenheim, who later called himself Paracelsus, was the son of a physician. His thirst for knowledge led him to study arts in Vienna, then medicine in Italy, but the instruction left him disillusioned. He had learned to see nature with his own eyes, undiluted by the teachings of books. He was a rebellious spirit, hard-headed and stubborn, who travelled all over Europe and the British Isles to practice medicine, study local diseases, and learn from any source he could, humble as it might be. In these years of wanderings, Paracelsus developed his own system of medicine and a philosophy of theology all his own. Though he wrote a great many books that covered a wide range of subjects, only a few of his works were ever published in his lifetime. When he died in Salzburg in 1541, one of the most forceful personalities of the Renaissance died with him.

Here are collected four treatises which illustrate four different aspects of Paracelsus' work. The first gives a passionate justification of his character, activities, and views, and gives a picture of the man and his basic ideas. The second treatise is a study of the diseases of miners, with whom Paracelsus had spent a great deal of time. Then follows a treatise on the psychology and psychiatry of Paracelsus. Written at a time when mental diseases were beginning to be studied and treated by physicians, this pioneering essay anticipates a number of modern views. The last essay, entitled "A Book on Nymphs, Sylphs, Pygmies, and Salamanders, and on the Other Spirits," is a fanciful and poetic treatment of paganism and Greek mythology, as well as a good sample of Paracelsus' philosophy and theology. Together these essays show one of the most original minds of the Renaissance at the height of his powers.

Kants kritischer Philosophie wird bis heute von prominenter Seite der Vorwurf gemacht, sie unterstelle ein im Kern subjektivistisch-monologisches Individuum. Tatsachlich aber liegt ihr nichts ferner als ein solcher Subjektivismus. Kants Vernunft ist eine durch und durch oeffentliche Vernunft, sie ist, wie er selbst sagt, existenziell angewiesen auf oeffentliches Rasonnement. Kant verwendet den Begriff "OEffentlichkeit", anders als das Adjektiv "oeffentlich", in seinem schriftlichen Werk zwar kein einziges Mal, die Funktion der OEffentlichkeit aber sieht er als fur sein Denken elementar an. Entscheidend dabei: OEffentlichkeit ist nicht nur eine Bedingung allen kritischen Vernunftgebrauchs, sondern gerade auch dessen Folge. Trager der Vernunft sind freie, empirische Individuen. Machen diese Individuen Gebrauch von ihrer oeffentlichen Vernunft, konstituieren sie bestimmte OEffentlichkeiten des Vernunftgebrauchs - namlich neben der politischen, die theoretische, die praktische und die asthetische OEffentlichkeit. Die vorliegende Arbeit geht dieser OEffentlichkeit der Vernunft unter anderem in den drei Kritiken nach - und zeigt dabei, wie eng insbesondere Kants theoretische Philosophie mit seinen politischen Schriften verbunden ist.

What is thinking? What does it feel like? What is it good for? Andrea Gadberry looks for answers to these questions in the philosophy of Rene Descartes and finds them in the philosopher's implicit poetics. Gadberry argues that Descartes's thought was crucially enabled by poetry and shows how markers of poetic genres from love lyric and elegy to the puzzling forms of the riddle and the anagram betray an impassioned negotiation with the difficulties of thought and its limits. Where others have seen Cartesian philosophy as a triumph of reason, Gadberry reveals that the philosopher accused of having "slashed poetry's throat" instead enlisted poetic form to contain thought's frustrations. Gadberry's approach to seventeenth-century writings poses questions urgent for the twenty-first. Bringing literature and philosophy into rich dialogue, Gadberry centers close reading as a method uniquely equipped to manage skepticism, tolerate critical ambivalence, and detect feeling in philosophy. Helping us read classic moments of philosophical argumentation in a new light, this elegant study also expands outward to redefine thinking in light of its poetic formations.

Marsilio Ficino (1433-99) directed the Platonic Academy in Florence, and it was the work of this Academy that gave the Renaissance in the 15th century its impulse and direction. During his childhood Ficino was selected by Cosimo de' Medici for an education in the humanities. Later Cosimo directed him to learn Greek and then to translate all the works of Plato into Latin. This enormous task he completed in about five years. He then wrote two important books, "The Platonic Theology" and "The Christian Religion", showing how the Christian religion and Platonic philosophy were proclaiming the same message. The extraordinary influence the Platonic Academy came to exercise over the age arose from the fact that its leading spirits were already seeking fresh inspiration from the ideals of the civilizations of Greece and Rome,and especially from the literary and philosophical sources of those ideals. Florence was the cultural and artistic centre of Europe at the time and leading men in so many fields were drawn to the Academy: Lorenzo de' Medici (Florence's ruler), Alberti (the architect) and Poliziano (the poet). Moreover, Ficino bound together an enormous circle of correspondents throughout Europe, from the Pope in Rome to John Colet in London, from Reuchlin in Germany to de Ganay in France. Published during his lifetime, "The Letters" have not previously been translated into English. This third volume consists of the 39 letters Ficino published in his book IV, which he dedicated to Matthias Corvinus, King of Hungary. During the period covered by the letters in this volume, Ficino was working on a revision of his translations of Plato's dialogues and his commentaries on them. Some of the letters consist largely of passages taken from the dialogues, for example, those in praise of matrimony, medicine and philosophy. the largest single letter is a life of Plato which furnishes some interesting parallels with Ficino's own life, as described in a near contemporary biography by Giovanni Corsi which is included, partly for this reason, at the end of the volume. Corsi comments - "The first thing which encouraged me to write about this man was that he himself not only investigated the precepts and mysteries (of the Platonic Academy) but also penetrated, laid open and expounded them to others. This was something which no one else for the previous thousand years so much as attempted, let alone accomplished."