The Medieval period was one of the richest eras for the philosophical study of religion. Covering the period from the 6th to the 16th century, reaching into the Renaissance, "The History of Western Philosophy of Religion 2" shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a vibrant encounter between - and a complex synthesis of - the Platonic, Aristotelian and Hellenistic traditions of antiquity on the one hand, and the scholastic and monastic religious schools of the medieval West, on the other. "Medieval Philosophy of Religion" will be of interest to scholars and students of Philosophy, Medieval Studies, the History of Ideas, and Religion, while remaining accessible to any interested in the rich cultural heritage of medieval religious thought.

The letters of Heloise and Abelard remain some of the great romantic and intellectual documents of human civilization while the writers themselves are probably second only to Romeo and Juliet in the fame accrued by tragic lovers. Living in the abbey of the Paraclete in twelfth-century France, the two poured their hearts and minds out to each other in a series of letters. The letters are notable for their intelligence, insight, and philosophy and make clear the reason Heloise and Abelard's story has resounded for centuries. Here, for the first time, is the collected correspondence with accessible commentary from two of our foremost medieval scholars. This book will be a necessity for anyone interested in the medieval period or in these two touchingly unforgettable figures from the distant past.

Remembering Boethius explores the rich intersection between the reception of Boethius and the literary construction of aristocratic identity, focusing on a body of late-medieval vernacular literature that draws on the Consolation of Philosophy to represent and reimagine contemporary experiences of exile and imprisonment. Elizabeth Elliott presents new interpretations of English, French, and Scottish texts, including Machaut's Confort d'ami, Remede de Fortune, and Fonteinne amoureuse, Jean Froissart's Prison amoureuse, Thomas Usk's Testament of Love, and The Kingis Quair, reading these texts as sources contributing to the development of the reader's moral character. These writers evoke Boethius in order to articulate and shape personal identities for public consumption, and Elliott's careful examination demonstrates that these texts often write not one life, but two, depicting the relationship between poet and aristocratic patron. These works associate the reception of wisdom with the cultivation of memory, and in turn, illuminate the contemporary reception of the Consolation as a text that itself focuses on memory and describes a visionary process of education that takes place within Boethius's own mind. In asking how and why writers remember Boethius in the Middle Ages, this book sheds new light on how medieval people imagined, and reimagined, themselves.

This is a brief and accessible introduction to the thought of the great Franciscan theologian St. Bonaventure (c. 1217-74). Cullen focuses on the long-debated relation between philosophy and theology in the work of this important but neglected thinker, revelaing Bonaventure as a great synthesizer. Cullen's exposition also shows in a new and more nuanced way Bonaventure's debt to Augustine, while making clear how he was influenced by Aristotle. The book is organized according to the categories of Bonaventure's own classic text. De reductione artium ad theologiam. Part I is devoted to the definition of Christian Wisdom. In Part II, "The Light of Philosophical Knowledge," individual chapters are devoted to Bonaventure's physics, metaphysics, and moral philosophy. Part III, "The Light of Theological Knowledge," includes chapters on the Trinity, Creation, Sin, the Incarnation, Grace, the Sacraments, and the Last Things.

This work argues that teleological motives lie at the heart of Kant's critical philosophy and that a precise analysis of teleological structures can both illuminate the basic strategy of its fundamental arguments and provide a key to understanding its unity. It thus aims, through an examination of each of Kant's major writings, to provide a detailed interpretation of his claim that philosophy in the true sense must consist of a teleologia rationis humanae. The author argues that Kant's critical philosophy forged a new link between traditional teleological concepts and the basic structure of rationality, one that would later inform the dynamic conception of reason at the heart of German Idealism. The process by which this was accomplished began with Kant's development of a uniquely teleological conception of systematic unity already in the precritical period. The individual chapters of this work attempt to show how Kant adapted and refined this conception of systematic unity so that it came to form the structural basis for the critical philosophy.

Abelard is one of the foremost protagonists of the "twelfth-century Renaissance." He 'picks up the baton' from Boethius resuming the activity of commenting on Aristotle's works. The present book focuses on the logical-grammatical analysis of natural language, which for Abelard is a fragment of "scientific Latin." Tools of modern categorial grammar are employed to clarify many of the problems raised by historiography (such as meaning, abstract entities and universals). Among the merits of the volume is the fact that it has enlightened the radical interplay between the traditions of Aristotle's and Priscian's commentators and, in this context, Abelard's peculiar role in exploring a new field of linguistic inquiry. An ample analysis of grammatical sources and critical literature allows to evaluate the progress which is at the basis of the forthcoming terministic logic. The book is aimed at scholars of medieval philosophy as well as historians of logic and linguistics.

Advancing research in artificial intelligence is creating reasoning systems that increasingly emulate or surpass the power of human reasoning. This volume presents a critical analysis of current theory and research in psychological and computational sciences addressing reasoning processes. Distinguished from narrowly technical books on the one hand, and from general philosophical books on the other, this work gives a broad, structured, detailed, and critical account of advancing intellectual developments in theories on the nature of reasoning. Of special interest is the conclusion that artificial intelligence reasoning systems are deepening and broadening theories of human reasoning.

A unified theory of intelligent reasoning encompassing natural and computational systems is an important current objective of cognitive science. Reasoning systems such as the CHARADE program, which simulates the course of inductive reasoning leading to medical discoveries, and the CONSYDERR program, which executes the robust theory of common sense reasoning, are important demonstrations of the feasibility of a unified theory of human and artificial intelligence.

This reissue was first published in 1978. Anthony Kenny, one of the most distinguished philosophers in England, explores the notion of responsibility and the precise place of the mental element in criminal actions. Bringing the insights of recent philosophy of mind to bear on contemporary developments in criminal law, he writes with the general reader in mind, no specialist training in philosophy being necessary to appreciate his argument.
Kenny shows that abstract distinctions drawn by analytic philosophers are relevant to decisions in matters of life and death, and illustrates the philosophical argument throughout by reference to actual legal cases. The topics he covers are of wide general interest and include: mens rea and mental health, strict liability, freedom and determinism, duress and necessity, intoxication and irresistible impulse, intention and purpose, murder and rape, punishment and deterrence, witchcraft and supernatural beliefs.

This book (hardcover) is part of the TREDITION CLASSICS. It contains classical literature works from over two thousand years. Most of these titles have been out of print and off the bookstore shelves for decades. The book series is intended to preserve the cultural legacy and to promote the timeless works of classical literature. Readers of a TREDITION CLASSICS book support the mission to save many of the amazing works of world literature from oblivion. With this series, tredition intends to make thousands of international literature classics available in printed format again - worldwide.

The Anglo-Saxon reception of Schopenhauer has a long and valuable tradition. An early reaction to Schopenhauer's thought from outside the German-speaking world was the appearance in the Westminster Review for 1853of "Iconoclasm in German Philosophy", an insightful essay of apprecia- tion written by John Oxenford. A gratified Schopenhauer was able to remark: "my philosophy has just set foot in England" (To Lindner, 27. 4. 1853). It remained there and spread throughout the English-speaking countries. In the following decades Schopenhauer's works were translated into English: carrying on the task of translation begun in the nineteenth century there stands out, particularly, the masterly achievement of Eric F. Payne. No less active, however, has been the philosophical discussion devoted to Schopen- hauer in books and journal-articles. In 1890Wallace published the first biog- raphy of Schopenhauer in English, and the monographs by Caldwell (1894) and Coppleston (1946) are cornerstones of a continuous, if not widespread, concern with Schopenhauer's philosophy in the English language. An in- creased interest in Schopenhauer in the Anglo-Saxon countries has mani- fested itself in the last twenty-five years (Gardener (1963), Hamlyn (1980), Fox (ed. ) (1980), Magee (1983) inter alia). The present study carries on this tradition. Its distinctiveness consists in its explicit connecting of Schopenhauer's work to the philosophy ofKant. The author's intimate knowledge of both thinkers has already been estab- lished in previous studies.

This book offers a revisionary account of key epistemological concepts and doctrines of St Thomas Aquinas, particularly his concept of scientia (science), and proposes an interpretation of the purpose and composition of Aquinas's most mature and influential work, the Summa theologiae, which presents the scientia of sacred doctrine, i.e. Christian theology. Contrary to the standard interpretation of it as a work for neophytes in theology, Jenkins argues that it is in fact a pedagogical work intended as the culmination of philosophical and theological studies of very gifted students. Jenkins considers our knowledge of the principles of a science. He argues that rational assent to the principles of sacred doctrine, the articles of faith, is due to the influence of grace on one's cognitive powers, because of which one is able immediately to apprehend these propositions as divinely revealed. His study will be of interest to readers in philosophy, theology and medieval studies.

This book explores the tangled relationship between literary production and epistemological foundation as exemplified in one of the masterpieces of Italian literature. Filippo Andrei argues that Giovanni Boccaccio's Decameron has a significant though concealed engagement with philosophy, and that the philosophical implications of its narratives can be understood through an epistemological approach to the text. He analyzes the influence of Dante, Petrarch, Thomas Aquinas, Aristotle, and other classical and medieval thinkers on Boccaccio's attitudes towards ethics and knowledge-seeking. Beyond providing an epistemological reading of the Decameron, this book also evaluates how a theoretical reflection on the nature of rhetoric and poetic imagination can ultimately elicit a theory of knowledge.

Originally published in 1968. This volume discusses Francis Bacon 's thought and work in the context of the European cultural environment that influenced Bacon 's philosophy and was in turn influenced by it. It examines the influence of magical and alchemical traditions on Bacon and his opposition to these traditions, as well as illustrating the naturalist, materialist and ethico-political patterns in Bacon 's allegorical interpretations of fables.

This volume features articles which employ source-work research to trace Kierkegaard's understanding and use of authors from the Patristic and Medieval traditions. It covers an extraordinarily long period of time from Cyprian and Tertullian in the second century to Thomas A Kempis in the fifteenth. Despite its heterogeneity and diversity in many aspects, this volume has a clear point of commonality in all its featured sources: Christianity. Kierkegaard's relation to the Patristic and Medieval traditions has been a rather neglected area of research in Kierkegaard studies. This is somewhat surprising given the fact that the young Kierkegaard learned about the Patristic authors during his studies at the University of Copenhagen and was clearly fascinated by many aspects of their writings and the conceptions of Christian religiosity found there. With regard to the medieval tradition, in addition to any number of theological issues, medieval mysticism, medieval art, the medieval church, troubadour poetry and the monastic movement were all themes that exercised Kierkegaard during different periods of his life. Although far from uncritical, he seems at times to idolize both the Patristic tradition and the Middle Ages as contrastive terms to the corrupt and decadent modern world with its complacent Christianity. While he clearly regards the specific forms of this Medieval appropriation of Christianity to be misguided, he is nonetheless positively disposed toward the general understanding of it as something to be lived and realized by each individual.

We know that they prayed, sang, and wore long robes, but what was it really like to be a monk? Though monastic living may seem unimaginable to us moderns, it has relevance for today. This book illuminates the day-to-day of medieval European monasticism, showing how you can apply the principles of monastic living, like finding balance and peace, to your life. With wit and insight, medievalist and podcaster Daniele Cybulskie dives into the history of monasticism in each chapter and then reveals applications for today, such as the benefits of healthy eating, streamlining routines, gardening, and helping others. She shares how monks authentically embraced their spiritual calling, and were also down to earth: they wrote complaints about being cold in the manuscripts they copied, made beer and wine, and even kept bees. How to Live Like a Monk features original illustrations by Anna Lobanova, as well as more than eighty colour reproductions from medieval manuscripts. It is for anyone interested in the Middle Ages and those seeking inspiration for how to live a full life, even when we're confined to the cloister of our homes.

This book analyses how the three books of visions by Hildegard of Bingen use the allegorical vision as a form of knowledge. It describes how the visionary's use of allegory and allegorical exegesis is linked to theories of cognition, interpretation, and prophecy. It argues that the form of the allegorical vision is not just the product of a medieval symbolic mentality, but specific to Hildegard's position and the major transformations taking place in the prescholastic intellectual milieu, such as the changing use of Scripture or the shift from traditional hermeneutics to cognitive language philosophy. The book shows that Hildegard uses traditional forms of knowledge - prophecy, the vision, monastic theology, allegorical hermeneutics - in startlingly innovative ways by combining them and by revising them for her own time.

Alexander Broadie explains the theories of truth and validity of the great logicians of the fourteenth century. He shows how far they advanced beyond the logic of Aristotle, and reveals that much of what seems characteristically twentieth-century logic was familiar long ago. He has extensively revised his text for this second edition, while preserving the character of the first. There are now fuller accounts of supposition of intentional contexts, and of medieval syllogistics, and the conclusion has been substantially expanded.

E. M. Cioran confronts the place of today's world in the context of human history--focusing on such major issues of the twentieth century as human progress, fanaticism, and science--in this nihilistic and witty collection of aphoristic essays concerning the nature of civilization in mid-twentieth-century Europe. Touching upon Man's need to worship, the feebleness of God, the downfall of the Ancient Greeks and the melancholy baseness of all existence, Cioran's pieces are pessimistic in the extreme, but also display a beautiful certainty that renders them delicate, vivid, and memorable. Illuminating and brutally honest, "A Short History of Decay" dissects Man's decadence in a remarkable series of moving and beautiful pieces.

This is an exploration and analysis of Aquinas's contribution to the philosophy of religion. It examines Aquinas's contexts, his views on philosophy and theology, as well as faith and reason. His arguments for God's existence, responses to objections against God's existence and his characterization of the nature of God are examined.

Based on the Thomas More Lectures John Dunne delivered at Yale University in 1971, Time and Myth analyzes man's confrontation with the inevitability of death in the cultural, personal, and religious spheres, viewing each as a particular kind of myth shaped by the impact of time. With penetrating simplicity the author poses the timeless dilemma of the human condition and seeks to resolve it through stories of adventures, journeys, and voyages inspired by man's encounter with death; stories of childhood, youth, manhood, and age; and, finally, stories of God and of man wrestling with God and the unknown.