The work is an examination of the role of language in the constitution of self and in the presentation of identity. Following the path laid out by George Herbert Mead, Kenneth Burke and Mikhail Bakhtin the work presents self, identity and meaning as ongoing accomplishments between human actors who participate in what may be termed the dramas of human relations. Human agents use language as symbolic actions with which they transform themselves and others, as well as places and things, clothing and money etc into meanings with which they conduct their lives.

In On Machiavelli: The Search for Glory, Alan Ryan illuminates the political and philosophical complexities of the often-reviled godfather of realpolitik. Thought by some to be the founder of Italian nationalism, regarded by others to be a reviver of the Roman Republic as a model for the modern Western world, Machiavelli remains a contentious figure. Often outraging popular opinion with his insistence on the amoral nature of power, Machiavelli eschewed the world as it ought to be in favor of a forthright appraisal of the one that is. Perhaps more than any other thinker, Machiavelli has suffered from being taken out of context, and Ryan places him squarely within his own time and the politics of a Renaissance Italy riven by near-constant warfare among rival city-states and the papacy.

A well-educated son of Florence, Machiavelli was originally in charge of the Florentine Republic s militia, but in 1512 the city fell to papal forces led by Cardinal Giovanni de Medici, who thus restored the Medici family to power. Machiavelli was accused of conspiracy, imprisoned, tortured, and eventually exiled from his beloved Florence, and it was during this period that he produced his most famous works. While attempting to ingratiate himself to the Medicis, the historically minded Machiavelli looked to the imperial ambitions and past glories of the Roman Republic as a contrast to the perceived failures of his contemporaries.

For Machiavelli, the hunger for power and glory was inextricable from human nature, and any serious attempt to rule must take this into account. In his revolutionary The Prince and Discourses both excerpted here Machiavelli created the first truly modern analysis of power."

Thomas Aquinas wrote his Disputed Questions on the Power of God (Quaestiones Disputatae de Potentia Dei) in Rome in 1265-66. Begun, though probably not completed, before he wrote the first part of his famous work, the Summa theologiae, the de potentia Dei considered ten questions that evoked lively debate in Thomas' day and continue to do so in our own. This volume includes a new English translation of Question 3, in which Thomas takes up questions and ideas about divine and human freedom, whether or not the world is created, the problem of evil, the efficacy of creatures, and the status of the developing human embryo. It offers a comprehensive treatment of creation and the metaphysics and anthropology Thomas employs in considering the general creation of the universe and the particular creation of each human being. Susan C. Selner-Wright's translation of the critical Leonine edition is intended to make Thomas' contribution to the current discussion more accessible. It constitutes a focused but extended example of Thomas at the height of his intellectual powers. We find him here in conversation with fifty different source works; engaged with the ideas of pagan, Christian, Islamic, and Jewish thought; and demonstrating his understanding of philosophy and theology as distinct but complementary disciplines. Throughout the text, Selner-Wright directs the reader to Thomas' own sources, related texts elsewhere in Thomas' corpus, and secondary sources. Philosophical notes give background for particular claims or arguments and trace important philosophical principles at work throughout the text. ABOUT THE TRANSLATOR: Susan C. Selner-Wright is associate professor of philosophy at St. John Vianney Theological Seminary.

This original and provocative engagement with Erasmus' work argues that the Dutch humanist discovered in classical Stoicism several principles which he developed into a paradigm-shifting application of Stoicism to Christianity. Ross Dealy offers novel readings of some lesser and well-known Erasmian texts and presents a detailed discussion of the reception of Stoicism in the Renaissance. In a considered interpretation of Erasmus' De taedio Iesu, Dealy clearly shows the two-dimensional Stoic elements in Erasmus' thought from an early time onward. Erasmus' genuinely philosophical disposition is evidenced in an analysis of his edition of Cicero's De officiis. Building on stoicism Erasmus shows that Christ's suffering in Gethsemane was not about the triumph of spirit over flesh but about the simultaneous workings of two opposite but equally essential types of value: on the one side spirit and on the other involuntary and intractable natural instincts.

Thomas Aquinas is one of the most important figures in the history of philosophy and philosophical theology. Relying on a deep understanding of Aristotle, Aquinas developed a metaphysical framework that is comprehensive, detailed, and flexible. Within that framework, he formulated a range of strikingly original and carefully explicated views in areas including natural theology, philosophy of mind, philosophical psychology, and ethics. In this book, Christopher Hughes focuses on Aquinas's thought from an analytic philosophical perspective. After an overview of Aquinas's life and works, Hughes discusses Aquinas's metaphysics, including his conception of substance, matter, and form, and his account of essence and existence; and his theory of the nature of human beings, including his critique of a substance dualism that Aquinas attributes to Plato, but is usually associated with Descartes. In the final chapters, Hughes discusses Aquinas's account of the existence and nature of God, and his treatment of the problem of evil, as well as his ideas about the relation of goodness to being, choice, and happiness. Aquinas on Being, Goodness, and God is essential reading for students and scholars of Aquinas, and anyone interested in philosophy of religion or the history of medieval philosophy.

Analyzing Shakespeare's views on theatre and magic and John Dee's concerns with philosophy and magic in the light of the Italian version of philosophia perennis (mainly Marsilio Ficino, Pico della Mirandola and Giordano Bruno), this book offers a new perspective on the Italian-English cultural dialogue at the Renaissance and its contribution to intellectual history. In an interdisciplinary and intercultural approach, it investigates the structural commonalities of theatre and magic as contiguous to the foundational concepts of perennial philosophy, and explores the idea that the Italian thinkers informed not only natural philosophy and experimentation in England, but also Shakespeare's theatre. The first full length project to consider Shakespeare and John Dee in juxtaposition, this study brings textual and contextual evidence that Gonzalo, an honest old Counsellor in The Tempest, is a plausible theatrical representation of John Dee. At the same time, it places John Dee in the tradition of the philosophia perennis-accounting for what appears to the modern scholar the conflicting nature of his faith and his scientific mind, his powerful fantasy and his need for order and rigor-and clarifies Edward Kelly's role and creative participation in the scrying sessions, regarding him as co-author of the dramatic episodes reported in Dee's spiritual diaries. Finally, it connects the Enochian/Angelic language to the myth of the Adamic language at the core of Italian philosophy and brings evidence that the Enochian is an artificial language originated by applying creatively the analytical instruments of text hermeneutics used in the Cabala.

The Arguments of Aquinas is intended for readers with philosophical interests, who may not be specialists in medieval philosophy. Some think that a medieval saint must be, as such, wrong, dated, and boring; others feel that a saint, any saint, must be right, relevant, and inspirational. Both groups are likely to misread Aquinas, if indeed they read him at all. The works of great philosophers are products of their times, but that does not lessen their value for us. We profit by reading the works of St Thomas in the same interested but critical way that we read the works of our contemporaries. MacIntosh does not hesitated to compare Thomas's arguments with those of later philosophers as well as with those of his contemporaries and earlier philosophers. He chooses topics from a variety of still interesting problem areas: the existence and attributes of God, including God's foreknowledge and human free will, causality and the origin of the universe, time and necessity, human souls, angels, and the problem of evil. Additionally, the volume looks at his views on honesty and lying, and on human sexuality, on which he is, as ever, philosophically interesting whether or not we accept his conclusions.

Sten Ebbesen has contributed many works in the field of ancient and medieval philosophy over many decades of dedicated research. His style is crisp and lucid and his philosophical penetration and exposition of often difficult concepts and issues is both clear and intellectually impressive. Ashgate is proud to present this three volume set of his collected essays, all of them thoroughly revised and updated. Each volume is thematically arranged. Volume One: Greek-Latin Philosophical Interaction explores issues of relevance to the history of logic and semantics, and in particular connections and/or differences between Greek and Latin theory and scholarly procedures, with special emphasis on late antiquity and the Middle Ages.

Sten Ebbesen has contributed many works in the field of ancient and medieval philosophy over decades of dedicated research. His crisp and lucid style and his philosophical penetration of often difficult concepts and issues is both clear and intellectually impressive. Ashgate is proud to present this thematically arranged three volume set of his collected essays, each thoroughly revised and updated. Volume Two: Topics in Latin Philosophy from the 12th -14th Centuries explores issues in medieval philosophy from the time nominalists and other schools competed in twelfth-century Paris to the mature scholasticism of Boethius of Dacia, Radulphus Brito and other 'modist' thinkers of the late thirteenth century and, finally, the new nominalism of John Buridan in the fourteenth century.

Archbishop of Canterbury from 1272 until his death in 1279, the Dominican friar Robert Kildwardby has long been known primarily for his participation in the Oxford Prohibitions of 1277, but his contributions spread far wider. A central figure in the Late Middle Ages, Kilwardby was one of the earliest commentators of the work of Aristotle, as well as an unwavering proponent of Augustinian thought and a believer of the plurality of forms. Although he was a prominent thinker of the time, key areas of his philosophical thought remain unexamined in contemporary scholarship. Jose Filipe Silva here offers the first book-length analysis of Kilwardby's full body of work, which is essential in understanding both the reception of Aristotle in the Latin West and the developments of later medieval philosophy. Beginning with his early philosophical commitments, Silva tracks Kilwardby's life and academic thought, including his theories on knowledge, moral happiness, and the nature of the soul, along with his attempts to reconcile Augustinian and Aristotelian thought. Ultimately, Robert Kilwardby offers a comprehensive overview of an unsung scholar, solidifying his philosophical legacy as one of the most influential authors of the Late Middle Ages.

Collected Studies CS1063 Fifteen of these essays by one of the leading authorities on Renaissance Platonism explore the complex philosophical, hermeneutical, and mythological issues addressed by the Florentine, Marsilio Ficino (1433-99). Ficino was the pre-eminent Platonist of his time and a distinguished philosopher, scholar and magus who had an enormous influence on the intellectual and cultural life of two and a half centuries, and who is one of the most important witnesses to the preoccupations of his age, above all to its fascination with ancient poetry and philosophy and their uneasy accommodation as an ancient "theology" with Christianity. Two further essays treat of cognate themes taken up by Ficino's younger friend and rival, the dazzling prince of Concordia, Giovanni Pico della Mirandola (1463-94), who was fascinated by Platonism in his youth but also by other philosophical legacies from the past, including Cabala and the Scholastic Aristotelianism of the Middle Ages. This volume's initial essay serves as an introduction to the comprehensive phenomenon of Renaissance Platonism.

The notions of mental representation and intentionality are central to contemporary philosophy of mind and it is usually assumed that these notions, if not originated, at least were made essential to the philosophy of mind by Descartes in the seventeenth century. The authors in this book challenge this assumption and show that the history of these ideas can be traced back to the medieval period. In bringing out the contrasts and similarities between early modern and medieval discussions of mental representation the authors conclude that there is no clear dividing line between western late medieval and early modern philosophy; that they in fact represent one continuous tradition in the philosophy of mind.

Plotinus (c.205-70) was a Neoplatonist philosopher, his work posthumously published by Porphyry and divided into six books, nine tractates each, called the Enneads. In this book Majumdar makes a valuable addition to the literature on his work, especially Ennead III.7(45)11-13 - in particular explaining Plotinus' cosmology using the genus-species model of soul, coordinating the literature on the appearance of time and the cosmos with that on the larger issue of Plotinian "emanation" and examining the role of tolma and the restless nature of soul in this conjoint appearance. This book investigates Plotinian "emanation," its laws of poiesis (contemplative making ) and the roles of nature, matter, logos, (rational formative principle) and contemplation and highlights the subtler details of Plotinus' cosmology by disentangling conceptual issues about the nature of soul and self ("we") and their impact on the process of generation of time and the cosmos.

This book examines the potential of conducting studies in comparative hagiology, through parallel literary and historical analyses of spiritual life writings pertaining to distinct religious contexts. In particular, it focuses on a comparative analysis of the early sources on the medieval Christian Saint Francis of Assisi (1182-1226) and the Tibetan Buddhist Milarepa (c. 1052-1135), up to and including the so-called 'standard versions' of their life stories written by Bonaventure of Bagnoregio (1221-1274) and Tsangnyoen Heruka (1452-1507) respectively. The book thus demonstrates how in the social and religious contexts of both 1200s Italy and 1400s Tibet, narratives of the lives, deeds and teachings of two individuals recognized as spiritual champions were seen as the most effective means to promote spiritual, doctrinal and political agendas. Therefore, as well being highly relevant to those studying hagiographical sources, this book will be of interest to scholars working across the fields of religion and the comparative study of religious phenomena, as well as history and literature in the pre-modern period.

Were the most serious philosophers of the millennium 200 A.D. to 1200 A.D. just confused mystics? This book shows otherwise. John Martin rehabilitates Neoplatonism, founded by Plotinus and brought into Christianity by St. Augustine. The Neoplatonists devise ranking predicates like good, excellent, perfect to divide the Chain of Being, and use the predicate intensifier hyper so that it becomes a valid logical argument to reason from God is not (merely) good to God is hyper-good. In this way the relational facts underlying reality find expression in Aristotle's subject-predicate statements, and the Platonic tradition proves able to subsume Aristotle's logic while at the same time rejecting his metaphysics. In the Middle Ages when Aristotle's larger philosophy was recovered and joined again to the Neoplatonic tradition which was never lost, Neoplatonic logic lived along side Aristotle's metaphysics in a sometime confusing and unsettled way. Showing Neoplatonism to be significantly richer in its logical and philosophical ideas than it is usually given credit for, this book will be of interest not just to historians of logic, but to philosophers, logicians, linguists, and theologians.

The nature and properties of angels occupied a prominent place in medieval philosophical inquiry. Creatures of two worlds, angels provided ideal ground for exploring the nature of God and his creation, being perceived as 'models' according to which a whole range of questions were defined, from cosmological order, movement and place, to individuation, cognition, volition, and modes of language. This collection of essays is a significant scholarly contribution to angelology, centred on the function and significance of angels in medieval speculation and its history. The unifying theme is that of the role of angels in philosophical inquiry, where each contribution represents a case study in which the angelic model is seen to motivate developments in specific areas and periods of medieval philosophical thought.

The articles in this volume deal with the four major philosophical positions of the presocratic period: The arguments of Parmenides and Zeno against earlier or contemporary pluralist theories The three pluralist responses of Empedocles, Anaxagoras and the early Atomists.

This book, originally published in 1965, discusses the political implication of the spread of science in antiquity. It reveals how the real Greek spirit of scientific research was crushed by Plato and Aristotle, long thought-of as searchers for truth. Historian such as Polybius and Livey and the poets Pinder and Virgil are seen in a new light when set against this background of social struggle.

This book shows how the mature writings of Thomas Aquinas though written in the thirteenth century have much to offer the human mind and the relationship between intellect and will, body and soul.

In recent years, there has been a remarkable resurgence of interest in classical conceptions of what it means for human beings to lead a good life. Although the primary focus of the return to classical thought has been Aristotle's account of virtue, the ethics of Aquinas has also received much attention. Our understanding of the integrity of Aquinas's thought has clearly benefited from the recovery of the ethics of virtue.Understood from either a natural or a supernatural perspective, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical, which have either doing (prudence) or making (art) as an end, and the theoretical or speculative, which are ordered to knowing for its own sake (understanding, knowledge, and wisdom). One of the intellectual virtues, namely, prudence has received much recent attention. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among, and comparisons between, the different sorts of intellectual virtue. Even more striking is the general neglect of the speculative, intellectual virtues and the role of contemplation in the good life.In Virtue's Splendor Professor Hibbs seeks to overcome this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as virtues perfective of human nature. In doing so, he puts before the reader the breadth of Aquinas's vision of the good life.

Augustine's Confessions is one of the most significant works of Western culture. Cast as a long, impassioned conversation with God, it is intertwined with passages of life-narrative and with key theological and philosophical insights. It is enduringly popular, and justly so. The Routledge Guidebook to Augustine's Confessions is an engaging introduction to this spiritually creative and intellectually original work. This guidebook is organized by themes: the importance of language creation and the sensible world memory, time and the self the afterlife of the Confessions. Written for readers approaching the Confessions for the first time, this guidebook addresses the literary, philosophical, historical and theological complexities of the work in a clear and accessible way. Excerpts in both Latin and English from this seminal work are included throughout the book to provide a close examination of both the autobiographical and theoretical content within the Confessions.

The Philosophy of Religion is one result of the Early Modern Reformation movements, as competing theologies purported truth claims which were equal in strength and different in contents. Renaissance thought, from Humanism through philosophy of nature, contributed to the origin of the modern concepts of God. This book explores the continuity of philosophy of religion from late medieval thinkers through humanists to late Renaissance philosophers, explaining the growth of the tensions between the philosophical and theological views. Covering the work of Renaissance authors, including Lull, Salutati, Raimundus Sabundus, Plethon, Cusanus, Valla, Ficino, Pico, Bruno, SuA!rez, and Campanella, this book offers an important understanding of the current philosophy/religion and faith/reason debates and fills the gap between medieval and early modern philosophy and theology.

Evagrius of Pontus and Gregory of Nyssa have either been overlooked by philosophers and theologians in modern times, or overshadowed by their prominent friend and brother (respectively), Gregory Nazianzus and Basil the Great. Yet they are major figures in the development of Christian thought in late antiquity and their works express a unique combination of desert and urban spiritualities in the lived and somewhat turbulent experience of an entire age. They also provide a significant link between the great ancient thinkers of the past - Plato, Aristotle, the Stoics, Clement and others - and the birth and transmission of the early Medieval period - associated with Boethius, Cassian and Augustine. This book makes accessible, to a wide audience, the thought of Evagrius and Gregory on the mind, soul and body, in the context of ancient philosophy/theology and the Cappadocians generally. Corrigan argues that in these two figures we witness the birth of new forms of thought and science. Evagrius and Gregory are no mere receivers of a monolithic pagan and Christian tradition, but innovative, critical interpreters of the range and limits of cognitive psychology, the soul-body relation, reflexive self-knowledge, personal and human identity and the soul's practical relation to goodness in the context of human experience and divine self-disclosure. This book provides a critical evaluation of their thought on these major issues and argues that in Evagrius and Gregory we see the important integration of many different concerns that later Christian thought was not always able to balance including: mysticism, asceticism, cognitive science, philosophy, and theology.