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Books > Humanities > Philosophy > Western philosophy > Western philosophy, c 500 to c 1600 > General
TABLE OF CONTENTS: Translator's Introduction Introduction by
Genevieve Rodis-Lewis The Passions of the Sou l: Preface PART I:
About the Passions in General, and Incidentally about the Entire
Nature of Man PART II: About the Number and Order of the Passions,
and the Explanation of the Six Primitives PART III: About the
Particular Passions Lexicon: Index to Lexicon Bibliography Index
Index Locorum
This volume comprises Parts XIII XVI of the Speculum Divinorum
et Quorundam Naturalium of Henricus Bate and includes "On Thinking
and Happiness.""
The notion that human thought is structured like a language, with a
precise syntax and semantics, has been pivotal in recent philosophy
of mind. Yet it is not a new idea: it was systematically explored
in the fourteenth century by William of Ockham and became central
in late medieval philosophy. Mental Language examines the
background of Ockham's innovation by tracing the history of the
mental language theme in ancient and medieval thought. Panaccio
identifies two important traditions: one philosophical, stemming
from Plato and Aristotle, and the other theological, rooted in the
Fathers of the Christian Church. The study then focuses on the
merging of the two traditions in the Middle Ages, as they gave rise
to detailed discussions over the structure of human thought and its
relations with signs and language. Ultimately, Panaccio stresses
the originality and significance of Ockham's doctrine of the oratio
mentalis (mental discourse) and the strong impression it made upon
his immediate successors.
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De nobilitate animi
(Hardcover, New)
Guillelmus de Aragonia; Edited by William D. Paden, Mario Trovato
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R1,002
R902
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Guillelmus de Aragonia was known as a philosopher for his
commentary on Boethius and his works on physiognomy, oneirology,
and astronomy; he was also a physician, perhaps a personal
physician to the king of Aragon. In a time of intellectual upheaval
and civil strife, when nobility was on the verge of being defined
with legal precision as it had not been since antiquity, Guillelmus
taught that true nobility is an acquired habit, not an inborn
quality. Guillelmus wrote De nobilitate animi, "On Nobility of
Mind," around 1280-1290. Working in the recently renewed
Aristotelian tradition, he took an independent and original
approach, quoting from philosophers, astronomers, physicians,
historians, naturalists, orators, poets, and rustics pronouncing
proverbs. This edition presents the Latin text, based on six
manuscripts, three of them hitherto unknown, along with an English
translation. An introduction reviews Guillelmus's life and work,
considering his theory of nobility in the contexts of history,
philosophy, and rhetoric, and studies the authorities he quotes
with particular attention to the troubadours, lyric poets from the
area known today as the south of France. An appendix of sources and
analogues is also included.
The Cosmographia of Bernard Silvester was the most important
literary myth written between Lucretius and Dante. One of the most
widely read books of its time, it was known to authors whose
interests were as diverse as those of Vincent of Beauvais, Dante,
and Chaucer. Bernard offers one of the most profound versions of a
familiar theme in medieval literature, that of man as a microcosm
of the universe, with nature as the mediating element between God
and the world. Brian Stock's exposition includes many passages from
the Cosmographia translated for the first time into English.
Arising from the central analysis are several more general themes:
among them the recreation by twelfth-century humanists of the
languages of myth and science as handed down in the classical
tradition; the creation of the world and of man, the chief mythical
and cosmographical problem of the period; the development of
naturalistic allegory; and Bernard's relation to the "new science"
introduced from Greek and Arabic sources. Originally published in
1972. The Princeton Legacy Library uses the latest print-on-demand
technology to again make available previously out-of-print books
from the distinguished backlist of Princeton University Press.
These editions preserve the original texts of these important books
while presenting them in durable paperback and hardcover editions.
The goal of the Princeton Legacy Library is to vastly increase
access to the rich scholarly heritage found in the thousands of
books published by Princeton University Press since its founding in
1905.
It is commonly supposed that certain elements of medieval
philosophy are uncharacteristically preserved in modern
philosophical thought through the idea that mental phenomena are
distinguished from physical phenomena by their intentionality,
their intrinsic directedness toward some object. The many
exceptions to this presumption, however, threaten its viability.
This volume explores the intricacies and varieties of the
conceptual relationships medieval thinkers developed among
intentionality, cognition, and mental representation. Ranging from
Aquinas, Scotus, Ockham, and Buridan through less-familiar writers,
the collection sheds new light on the various strands that run
between medieval and modern thought and bring us to a number of
fundamental questions in the philosophy of mind as it is conceived
today.
Treatise on Divine Predestination is one of the early writings of
the author of the great philosophical work Periphyseon (On the
Division of Nature), Johannes Scottus (the Irishman), known as
Eriugena (died c. 877 A.D.). It contributes to the age-old debate
on the question of human destiny in the present world and in the
afterlife.
Navigating the seemingly competing claims of human reason and
divine revelation to truth is without a doubt one of the central
problems of medieval philosophy. Medieval thinkers argued a whole
gamut of positions on the proper relation of religious faith to
human reason. Thinking Through Revelation attempts to ask deeper
questions: what possibilities for philosophical thought did divine
revelation open up for medieval thinkers? How did the contents of
the sacred scriptures of Judaism, Christianity, and Islam put into
question established philosophical assumptions? But most
fundamentally, how did not merely the content of the sacred books
but the very mode in which revelation itself is understood to come
to us - as a book ""sent down"" from on high, as a covenant between
God and his people, or as incarnate person - create or foreclose
possibilities for the resolution of the philosophical problems that
the Abrahamic revelations themselves raised? Robert Dobie explores
these questions by looking in detail at the thought of three of the
most important philosopher-theologians of the Middle Ages:
Averroes, Moses Maimonides, and Thomas Aquinas, each working within
the Islamic, Jewish, and Christian traditions respectively. Of
particular interest are two questions central to medieval thought:
in what sense is the world ""created"" and what is the proper
nature and ontological status of the human intellect? These two
problems took on such importance in this period, this book argues,
because they forced medieval philosophers and theologians to
confront the degree to which the revelation they considered
authoritative made possible their resolution. Thus, these medieval
thinkers show thinkers today what possibilities are available for
navigating the age-old question of the proper relation between
faith and reason in a world where questions of the rationality of
religious faith - especially from an inter-faith perspective - are
not diminishing but increasing in importance.
Peter Adamson presents a lively introduction to six hundred years
of European philosophy, from the beginning of the ninth century to
the end of the fourteenth century. The medieval period is one of
the richest in the history of philosophy, yet one of the least
widely known. Adamson introduces us to some of the greatest
thinkers of the Western intellectual tradition, including Peter
Abelard, Anselm of Canterbury, Thomas Aquinas, John Duns Scotus,
William of Ockham, and Roger Bacon. And the medieval period was
notable for the emergence of great women thinkers, including
Hildegard of Bingen, Marguerite Porete, and Julian of Norwich.
Original ideas and arguments were developed in every branch of
philosophy during this period - not just philosophy of religion and
theology, but metaphysics, philosophy of logic and language, moral
and political theory, psychology, and the foundations of
mathematics and natural science.
Development, Learning, and Community uses data drawn from a study
of pluralistic Jewish high schools to illustrate the complex and
often challenging interplay between the cognitive and
socio-affective elements of education. Throughout the book, Kress
grapples with questions such as: How can the balance between
community cohesion and group differences be achieved in diverse
settings? What are the educational implications of an approach to
identity development rooted in contemporary developmental theories
that posit the interaction among cognition, affect, and behavior?
How can the formal and informal offerings of a school coalesce to
address these broadly conceived identity outcomes, and what are the
challenges in doing so? Winner of the National Jewish Book Award in
Jewish Education, Development Learning and Community offers a
comprehensive and critical assessment of Jewish education today.
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Utopia
(Hardcover)
Thomas More; Translated by Dominic Baker-Smith
1
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R460
R373
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In Utopia, Thomas More gives us a traveller's account of a newly
discovered island where the inhabitants enjoy a social order based
on natural reason and justice, and human fulfilment is open to all.
As the traveller, Raphael, describes the island to More, a bitter
contrast is drawn between this rational society and the
custom-driven practices of Europe. So how can the philosopher try
to reform his society? In his fictional discussion, More takes up a
question first raised by Plato and which is still a challenge in
the contemporary world. In the history of political thought few
works have been more influential than Utopia, and few more
misunderstood.
In this important collection, the editors argue that medieval
philosophy is best studied as an interactive discussion between
thinkers working on very much the same problems despite being often
widely separated in time or place. Each section opens with at least
one selection from a classical philosopher, and there are many
points at which the readings chosen refer to other works that the
reader will also find in this collection. There is a considerable
amount of material from central figures such as Augustine, Abelard,
Duns Scotus, and William of Ockham, as well as extensive texts from
thinkers in the medieval Islamic world. Each selection is prefaced
by a brief introduction by the editors, providing a philosophical
and religious background to help make the material more accessible
to the reader.This edition, updated throughout, contains a
substantial new chapter on medieval psychology and philosophy of
mind, with texts from authors not previously represented such as
John Buridan and Peter John Olivi.
In this lecture course, Reiner Schurmann develops the idea that, in
between the spiritual Carolingian Renaissance and the secular
humanist Renaissance, there was a distinctive medieval Renaissance
connected with the rediscovery of Aristotle. Focusing on Thomas
Aquinas's ontology and epistemology, William of Ockham's
conceptualism, and Meister Eckhart's speculative mysticism,
Schurmann shows how thought began to break free from religion and
the hierarchies of the feudal, neo-Platonic order and devote its
attention to otherness and singularity. A crucial supplement to
Schurmann's magnum opus Broken Hegemonies, Neo-Aristotelianism and
the Medieval Renaissance will be essential reading for anyone
interested in the rise and fall of Western principles, and thus in
how to think and act today.
Critically engaging the thought of Heidegger, Gadamer, and others,
William Franke contributes both to the criticism of Dante's "Divine
Comedy" and to the theory of interpretation.
Reading the poem through the lens of hermeneutical theory, Franke
focuses particularly on Dante's address to the reader as the site
of a disclosure of truth. The event of the poem for its reader
becomes potentially an experience of truth both human and divine.
While contemporary criticism has concentrated on the historical
character of Dante's poem, often insisting on it as undermining the
poem's claims to transcendence, Franke argues that precisely the
poem's historicity forms the ground for its mediation of a
religious revelation. Dante's dramatization, on an epic scale, of
the act of interpretation itself participates in the
self-manifestation of the Word in poetic form.
"Dante's Interpretive Journey" is an indispensable addition to the
field of Dante studies and offers rich insights for philosophy and
theology as well.
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.
Almost all twentieth-century philosophy stresses the immanence of
death in human life-as drive (Freud), as the context of Being
(Heidegger), as the essence of our defining ethics (Levinas), or as
language (de Man, Blanchot). In Death's Following, John Limon makes
use of literary analysis (of Sebald, Bernhard, and Stoppard),
cultural analysis, and autobiography to argue that death is best
conceived as always transcendentally beyond ourselves, neither
immanent nor imminent. Adapting Kierkegaard's variations on the
theme of Abraham's near-sacrifice of Isaac while refocusing the
emphasis onto Isaac, Limon argues that death should be imagined as
if hiding at the end of an inexplicable journey to Moriah. The
point is not to evade or ignore death but to conceive it more
truly, repulsively, and pervasively in its camouflage: for example,
in jokes, in logical puzzles, in bowdlerized folk songs. The first
of Limon's two key concepts is adulthood: the prolonged anti-ritual
for experiencing the full distance on the look of death. His second
is dirtiness, as theorized in a Jewish joke, a logical exemplum,
and T. S. Eliot's "Ash Wednesday": In each case, unseen dirt on
foreheads suggests the invisibility of inferred death. Not
recognizing death immediately or admitting its immanence and
imminence is for Heidegger the defining characteristic of the
"they," humanity in its inauthentic social escapism. But Limon
vouches throughout for the mediocrity of the "they" in its dirty
and ludicrous adulthood. Mediocrity is the privileged position for
previewing death, in Limon's opinion: practice for being forgotten.
In refusing the call of twentieth-century philosophy to face death
courageously, Limon urges the ethical and aesthetic value of
mediocre anti-heroism.
The Cambridge Edition of Early Christian Writings provides the
definitive anthology of early Christian texts from ca. 100 CE to
ca. 650 CE. Its volumes reflect the cultural, intellectual, and
linguistic diversity of early Christianity, and are organized
thematically on the topics of God, Practice, Christ, Community,
Reading, and Creation. The series expands the pool of source
material to include not only Greek and Latin writings, but also
Syriac and Coptic texts. Additionally, the series rejects a
theologically normative view by juxtaposing texts that were
important in antiquity but later deemed 'heretical' with orthodox
texts. The translations are accompanied by introductions, notes,
suggestions for further reading, and scriptural indices. The third
volume focuses on early Christian reflection on Christ as God
incarnate from the first century to ca. 450 CE. It will be an
invaluable resource for students and academic researchers in early
Christian studies, history of Christianity, theology and religious
studies, and late antique Roman history.
This anthology provides a set of distinctive, influential views
that explore the mysteries of human nature from a variety of
perspectives. It can be read on its own, or in conjunction with
Joel Kupperman's text, Theories of Human Nature .
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