This volume is the first complete English translation of Hasdai Crescas's Light of the Lord. Light of the Lord is widely acknowledged as a seminal work of medieval Jewish philosophy and second in importance only to Maimonides' Guide of the Perplexed. Crescas takes on not only Maimonides but, through him, Aristotle, and challenges views of physics and metaphysics that had become entrenched in medieval thought. Once the Aristotelian underpinnings of medieval thought are dislodged, Crescas introduces alternative physical views and reinstates the classical Jewish God as a God of love and benefaction rather than a self-intellecting intellect. The end for humankind then is to become attached in love to the God of love through devoted service.

Having been mentored by Viktor E. Frankl, the founder of logotherapy, Emeritus Professor David Guttmann authored this book so general readers may understand this approach to finding meaning in life at the point when most of us begin deeply wondering over that question, at midlife and beyond. Especially in this day and age of multiple demands on our time and seemingly non-stop obligations, we too often find that it is only when the dust settles, after a work day or work week, or even after retirement, when we begin to wonder: What is the meaning of life? The purpose? This book is a new millennium venture into those questions and their answers using logotherapy, written by a sage understudy who recalls Frankl, with his logotherapy, as the epitome of his theory even at 80 years old, wise and witty, exuding an energy, enthusiasm and youthful spirit that belied his years by decades. Aging does not diminish our power, our energy, and our quest for life, but reshapes it with new understandings, goals, and needs. But, says Guttmann, we live in a technical and machine-based world now, in which there is a danger of losing our souls. Here, readers find a new, creative perspective on aging and a fresh spiritual outlook.

This book will be of interest not only to general readers, especially those at midlife and beyond, but also to their families, friends, and students or professionals in the helping professions. This unique work provides knowledge to find meaning in life derived from the fields of philosophy, psychology, religion and gerontology, with case illustrations and vignettes to give readers both intellectual pleasure and practical guidance.

The first half (Book I) of Utopia is a dialogue, which presents a perceptive analysis of contemporary social, economic, penal, and moral ills in England; the second (Book II) is a narrative describing Utopia, a country run according to the ideals of the English humanists, where poverty, crime, injustice, and other ills do not exist. This new 2017 edition of Thomas More's complete and unabridged Utopia features the modern translation from the Latin of Gilbert Burnet.

A study of problems revolving around the subject of intellect in the philosophies of Alfarabi (d. 950), Avicenna (980-1037), and Averroes (1126-1198), this book pays particular attention to the way in which these philosophers addressed the tangle of issues that grew up around the active intellect. Davidson starts by reviewing discussions in Greek and early Arabic philosophy that served as the background for the three Arabic thinkers. He examines the cosmologies and theories of human and active intellect of the three philosophers and covers such subjects as the emanation of the supernal realm from the First Cause, the emanation of the lower world from the transcendent active intellect, stages of human intellect, illumination of the human intellect by the transcendent active intellect, conjunction of the human intellect with the transcendent active intellect, prophecy, and human immortality. Davidson traces the impact of the three philosophers on medieval Jewish philosophy and Latin Scholasticism. He shows that the later medieval Jewish philosophers and the Scholastics had differing perceptions of Averroes because they happened to use works belonging to different periods of his philosophic career. This book will be of interest to the student and scholar in medieval philosophy, the history of philosophy, and medieval culture.

This book is a study of two controversial topics in Hobbes' philosophy: morality and sovereignty. It distinguishes between the two versions of the covenant provided by Hobbes, one establishes a genuine system of morality based on the golden rule and the other justifies the absolute power of the sovereign. The author defends the moral theory through an examination of the various alternatives and the theory of sovereignty by testing it against historical experience.

This book is a collection of studies on topics related to subjectivity and selfhood in medieval and early modern philosophy. The individual contributions approach the theme from a number of angles varying from cognitive and moral psychology to metaphysics and epistemology. Instead of a complete overview on the historical period, the book provides detailed glimpses into some of the most important figures of the period, such as Augustine, Avicenna, Aquinas, Descartes, Spinoza, Leibniz and Hume. The questions addressed include the ethical problems of the location of one's true self and the proper distribution of labour between desire, passion and reason, and the psychological tasks of accounting for subjective experience and self-knowledge and determining different types of self-awareness.

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

The final volume to be published in the acclaimed Routledge History of Philosophy series provides an authoritative and comprehensive survey and analysis of the key areas of late Greek and early Christian Philosophy.

eBook available with sample pages: 0203028457

Oxford Studies in Ancient Philosophy is a annual (from 2000 twice yearly) volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. This year's contributions range over a thousand years of philosophy, from the Presocratics to Philoponus. Particularly prominent in the volume are Aristotle and the Stoics.

'standard reading among specialists in ancient philosophy' Brad Inwood, Bryn Mawr Classical Review

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.

The self-image of the 17th century is that of an era in which reason finally overcame superstition and ignorance. But the institution of reason was seen to require the removal of various obstacles to reason, and among these the passions figures predominantly. This led to a study of cognitive states and what resulted was a transformation of the understanding of the reason. This book seeks to reconstruct the thinking of 17th-century philosophers, theologians, artists and physicians, on the nature of passions. The author explains that although there were inevitable overlaps, the interests of each group were distinctive.

The philosophy discussed in this volume constitutes the intellectual and philosophical ideas of the medieval era, from Aquinas and Anselm, the intellectual philosophy of the Judaic and Arabic traditions, the Twelfth Century Renaissance and the philosophical ideas associated with the emergence of the universities. This volume provides a broad and scholarly introduction to the major authors and issues involved in the philosophical discourse of the medieval era, as well as some original interpretations of the philosophical writings addressed. It includes a glossary of technical terms and a chronological table of philosophical and other cultural events.

eBook available with sample pages: 0203028465

This book is exclusively written on the foundation of sacred books called Bible and on the experience of many good and great people, for man who was created for hard work, accordingly to its given gift calls talent. (1Co. 12:4) Which is precisely given accordingly to everybody's abilities. (1Co. 12:7). To do good work and to become son of living God (Jn. 15:15) and eventually on the end to become god, (Ps. 82:6) when come time to give its record and hear; well done my faithful son, enter into my rest. In this book it is not my intention to teach anyone but only to incite everyone to think about, to speak about and to recommend in order improving life for entire humanity independent, of race, color, ethnicity, languages or religion for everyone to become in agreement according to its given gift, which is powerful Spirit of love, what we call talent. It is not my idea that proves that, but myriad of humans as modern prophets that by their work witnessed for real life directed by the powerful Spirit of love call talent is only one way only one direction toward goodness for entire humanity, which pleases only One whom we call Great Creator. We may call it as universal secular religion or secular ideology as you wish which is universal and founded on free gift, given talent and responsibility while divine religion is religion of individuals gathered in the congregation founded on faith and obedience, while both are blessed with the power of love. It is true and is easy to understand that life that is directed by the given talent as a life purpose for the love toward One who sent you to do it and for devoted love for entire humanity as a fulfillment of first law to love your Great Creator and not only your neighbor but entire humanity to be like sun that shine from above for all and rain that comes for above for all as a HEAVENLY WISDOM An end I would like to hear from you about your opinion and suggestion in order to further improve that given program suggested from many and for goodness for entire humanity. Dr. Dragan P. Bogunovic MD FAAFP.

Giordano Bruno’s Cabala del cavallo pegaseo (The Cabala of Pegasus) grew out of the great Italian philosopher’s experiences lecturing and debating at Oxford in early 1584. Having received a cold reception there because of his viewpoints, Bruno went on in the Cabala to attack the narrow-mindedness of the university--and by extension, all universities that resisted his advocacy of intellectual freethinking. The Cabala of Pegasus consists of vernacular dialogues that turn on the identification of the noble Pegasus (the spirit of poetry) and the humble ass (the vehicle of divine revelation). In the interplay of these ideas, Bruno explores the nature of poetry, divine authority, secular learning, and Pythagorean metempsychosis, which had great influence on James Joyce and many other writers and artists from the Renaissance to the modern period. This book, the first English translation of The Cabala of Pegasus, contains both the English and Italian versions as well as helpful annotations. It will have particular appeal to all Renaissance scholars and those interested in the Renaissance cabalistic underpinnings of modern literature.

This book presents a new, contemporary introduction to medieval philosophy as it was practiced in all its variety in Western Europe and the Near East. It assumes only a minimal familiarity with philosophy, the sort that an undergraduate introduction to philosophy might provide, and it is arranged topically around questions and themes that will appeal to a contemporary audience. In addition to some of the perennial questions posed by philosophers, such as "Can we know anything, and if so, what?", "What is the fundamental nature of reality?", and "What does human flourishing consist in?", this volume looks at what medieval thinkers had to say, for instance, about our obligations towards animals and the environment, freedom of speech, and how best to organize ourselves politically. The book examines certain aspects of the thought of several well-known medieval figures, but it also introduces students to many important, yet underappreciated figures and traditions. It includes guidance for how to read medieval texts, provokes reflection through a series of study questions at the end of each chapter, and gives pointers for where interested readers can continue their exploration of medieval philosophy and medieval thought more generally. Key Features Covers the contributions of women to medieval philosophy, providing students with a fuller understanding of who did philosophy during the Middle Ages Includes a focus on certain topics that are usually ignored, such as animal rights, love, and political philosophy, providing students with a fuller range of interests that medieval philosophers had Gives space to non-Aristotelian forms of medieval thought Includes useful features for student readers like study questions and suggestions for further reading in each chapter

Writing Plague: Language and Violence from the Black Death to COVID-19 brings a holistic and comparative perspective to "plague writing" from the later Middle Ages to the twenty-first century. It argues that while the human "hardware" has changed enormously between the medieval past and the present (urbanization, technology, mass warfare, and advances in medical science), the human "software" (emotional and psychological reactions to the shock of pandemic) has remained remarkably similar across time. Through close readings of works by medieval writers like Guillaume de Machaut, Giovanni Boccaccio, and Geoffrey Chaucer in the fourteenth century, select plays by Shakespeare, and modern "plague" fiction and film, Alfred Thomas convincingly demonstrates psychological continuities between the Black Death and COVID-19. In showing how in times of plague human beings repress their fears and fantasies and displace them onto the threatening "other," Thomas highlights the danger of scapegoating vulnerable minority groups such as Asian Americans and Jews in today's America. This wide-ranging study will thus be of interest not only to medievalists but also to students of modernity as well as the general reader.

More than any other topic, prophecy represents the point at which the Divine meets the human, the Absolute meets the relative. How can a human being attain the Word of God? In what manner does God, when conceived as eternal and transcendent, address corporeal, transitory creatures? What happens to God's divine Truth when it is beheld by minds limited in their power to apprehend, and influenced by the intellectual currents of their time and place? How were these issues viewed by the great Jewish philosophers of the past, who took the divine communication and all it entails seriously, while at the same time desired to understand it as much as humanly possible in the course of dealing with a myriad of other issues that occupied their attention? This book offers an in-depth study of prophecy in the thought of seven of the leading medieval Jewish philosophers: R. Saadiah Gaon, R. Judah Halevi, Maimonides, Gersonides, R. Hasdai Crescas, R. Joseph Albo and Baruch Spinoza. It attempts to capture the original voice' of these thinkers by looking at the intellectual milieus in which they developed their philosophies, and by carefully analyzing their views in their textual contexts. It also deals with the relation between the earlier approaches and the later ones. Overall, this book presents a significant model for narrating the history of an idea.

This book is the first extensive study of ideas on earthquakes before the Lisbon earthquake in 1755. The earthquake had a deep impact on European culture, and the reactions to it stood in a long tradition that, before this study, had yet to be explored in detail. Thinking on Earthquakes investigates both scholarly theories and views that were propagated among the early modern European population. Through a chronological approach, Vermij reveals that in contrast to the Ancient and medieval philosophers who suggested rational explanations for earthquakes, supernatural ideas made a powerful comeback in the sixteenth century. By analysing a variety of sources such as pamphlets, sermons, and treatises, this study shows how changes in the ideas on earthquakes were a result of social and political demands as well as from improvements in the means of communication, rather than from scientific methods. Thus, Vermij presents an illuminating case for the production of knowledge in early modern Europe. A range of events are explored, including the Ferrara earthquake in 1570 and the Vienna earthquake in 1590, making this study an invaluable source for students and scholars of the history of science and the history of ideas in early modern Europe.

The Philosophy and Science of Roger Bacon offers new insights and research perspectives on one of the most intriguing characters of the Middle Ages, Roger Bacon. At the intersections between science and philosophy, the volume analyses central aspects of Bacon's reflections on how nature and society can be perfected. The volume dives into the intertwining of Bacon's philosophical stances on nature, substantial change, and hylomorphism with his scientific discussion of music, alchemy, and medicine. The Philosophy and Science of Roger Bacon also investigates Bacon's projects of education reform and his epistemological and theological ground maintaining that humans and God are bound by wisdom, and therefore science. Finally, the volume examines how Bacon's doctrines are related to a wider historical context, particularly in consideration of Peter John Olivi, John Pecham, Peter of Ireland, and Robert Grosseteste. The Philosophy and Science of Roger Bacon is a crucial tool for scholars and students working in the history of philosophy and science and also for a broader audience interested in Roger Bacon and his long-lasting contribution to the history of ideas.

I first became interested in De dialectica in 1966, while I was doing re search on Augustine's knowledge of logic. At the time I made a transla tion of the Maurist text and included it as an appendix to my doctoral dissertation (Yale, 1967). In 1971 I thoroughly revised the translation on the basis of the critical text of Wilhelm Crecelius (1857) and I have re cently revised it again to conform to Professor Jan Pinborg's new edition. The only previously published translation of the whole of De dialectica . is N. H. Barreau's French translation in the Oeuvres completes de Saint Augustin (1873). Thomas Stanley translated parts of Chapters Six and Nine into English as part of the account of Stoic logic in his History of Philosophy (Pt. VIII, 1656). I offer De dialectica in English in the hope that it will be of some interest to historians of logic and of the liberal arts tradition and to students of the thought of Augustine. In translating I have for the most part been as literal as is consistent with English usage. Although inclusion of the Latin text might have justified a freer translation, for example, the use of modern technical terms, it seemed better to stay close to the Latin. One of the . values in studying a work such as De dialectica is to see familiar topics discussed in a terminology not so familiar. In the translation I follow these conventions."

1. 1. INTRODUCTORY REMARKS At the end ofthe 19th century, when the discipline called psychology 1 is said to have become "independent" , attention began to be focused towards nominalistic philosophy from a point of view that can be called psychological. At that time, Vienna, the capital of the Austro- Hungarian Dual Monarchy, was a center for several disciplines. It is no wonder that it was there that the research conceming the psychological themes of William Ockham and other nominalists began. Karl Wemer (1821-1888), a Catholic, neo-scholastic scholar, professor of New Testament studies at the Univers?ty of Vienna (1870), and a member ofthe Imperial Academy of Sciences (1874), seems to have planned a history of medieval psychology. However, only fragments of it were printed, among them the following articles: 'Der A verroismus in der christlich-peripatetischen Psychologie des sp?teren Mittelalters' (1881), 'Die nominalisirende Psychologie der Scholastik des sp?teren Mittelalters' (1881) and 'Die augustinische Psychologie in ihrer mittelalterlich-scholastischen Einkleidung und Gestaltung' (1882). 2 Wemer deals especially with Ockham's 1 See Kusch 1995 and 1999. 2 Pluta 1987, 12-13. See Wemer 1881a, 1881b, 1882. (Those three texts were republished in 1964 under the name Psychologie des Mittelalters. ) Prior to those books, Wemer had written about William of Auvergne's, Bonaventure's, John Duns Scotus's and Roger 1 2 CHAPTERONE psychology, among other things, in the second of these articles.

In this book (a translation of his well-known work L'esprit de la philosophie medievale), Etienne Gilson undertakes the task of defining the spirit of mediaeval philosophy. Gilson asks whether we can form the concept of a Christian philosophy and whether mediaeval philosophy is not its most adequate historical expression. He maintains that the spirit of mediaeval philosophy is the spirit of Christianity penetrating the Greek tradition, working within it, and drawing out of it a certain view of the world that is specifically Christian. To support his hypothesis, Gilson examines mediaeval thought in its nascent state, at that precise point where the Judeo-Christian graft was inserted into the Hellenic tradition. Gilson's demonstration is primarily historical and occasionally theoretical in suggesting how doctrines that satisfied our predecessors for so many centuries may still be found conceivable today.