The essays in this book give the first comprehensive picture of the medieval development of philosophical theories concerning the nature of emotions and the influence they have on human choice. The historical span reaches from the late ancient to the early modern philosophy, showing in detail how old and new ideas were bred and brought into the Middle Ages, and how they resulted in a genuinely modern perspective in the thought of Descartes.

Byzantine philosophy is an almost unexplored field. Being regarded either as mere scholars or as primarily religious thinkers, Byzantine philosophers, for the most part, have not been studied on their own philosophical merit, and their works have hardly been scrutinized as works of philosophy. Thus, although distinguished scholars in the past have tried to reconstruct the intellectual life of the Byzantine period, there is no question that we still lack even the beginnings of a systematic understanding of the philosophy of the Byzantines. Byzantine Philosophy and its Ancient Sources is conceived as a concerted attempt in this direction. It examines the attitude the Byzantines took towards the ancient philosophical tradition and the specific ancient sources which they relied upon to form their theories. But did the Byzantines merely copy ancient philosophers or interpret them the way they already had been interpreted in late antiquity? Does Byzantine philosophy as a whole lack a distinctive character which differentiates it from the previous periods in the history of philosophy? Eleven scholars, representing different disciplines from philosophy and history to classics and medieval studies, approach these questions by thoroughly investigating particular topics which give us some insight as to the directions in which we should look for possible answers. These topics range, in modern terms, from philosophy of language, theory of knowledge, and logic, to political philosophy, ethics, natural philosophy, and metaphysics. The philosophers whose works our contributors study belong to all periods from the beginnings of Byzantine culture in the fourth century to the demise of the Byzantine Empire in the fifteenth century.

The Middle Ages saw a great flourishing of philosophy. Now, to help students and researchers make sense of the gargantuan-and, often, dauntingly complex-body of literature on the main traditions of thinking that stem from the Greek heritage of late antiquity, this new four-volume collection is the latest addition to Routledge's acclaimed Critical Concepts in Philosophy series. Christina Van Dyke of Calvin College, USA, and an editor of the Cambridge History of Medieval Philosophy, has carefully assembled classic contributions, as well as more recent work, to create a one-stop 'mini library' of the best and most influential scholarship. With a comprehensive index and a useful synoptic introduction newly written by the editor, Medieval Philosophy will be welcomed as an indispensable resource for reference and research.

Francis Bacon (1561-1626) is one of the most important figures of the early modern era. His plan for scientific reform played a central role in the birth of the new science. The essays in this volume offer a comprehensive survey of his writings on science, including his classifications of sciences, his theory of knowledge and of forms, his speculative philosophy, his idea of cooperative scientific research, and the providential aspects of Baconian science. There are also essays on Bacon's theory of rhetoric and history as well as on his moral and political philosophy and on his legacy.

Henry of Ghent's Summa, art. 1-5, composed probably before 1276, are the opening articles of Henry's grand masterpiece, his Quaestiones ordinariae or Summa. This Summa was, from what Henry himself indicated, to be in two sections: a section De Deo and a section De creaturis, but the second part was never composed, probably due to Henry's death in 1293. What has survived is an "unfinished cathedral," as Bayerschmidt has described.

These opening articles are part of the "prolog" and they treat epistemological issues such as skepticism and the very possibility of human knowledge, divine "illustration," teaching, certitude, knowledge of non entities, the desire for knowledge, and the nature of study. This "epistemological" concern marked deeply the development of thought in the High Middle Ages and influenced the Franciscan, John Duns Scotus, and through Scotus, William of Ockham.

The text of the critical edition is reconstructed based upon a manuscript of Godfrey of Fontaines containing these articles which was willed to the Sorbonne when Godfrey died. This manuscript seems to have been composed in the very school of Henry. Other manuscripts which were used were two that may have been copied from the apograph, three copied from the first Parisian exemplar divided into pieces (peciae), and two copied from a second exemplar.

More than any other single thinker, William of Ockham (c.1285-1347) is responsible for the widely held modern assumption that religious and secular-political institutions should operate independently of one another. His point of departure was a tragic collision between two specifically Christian ideals: that of St. Francis and that of a society guided by the single supreme authority of the Pope. This volume begins with his personal account of his engagement in that conflict and continues with essential passages from the major works in which he attempted to resolve it.

More than any other single thinker, William of Ockham (c.1285-1347) is responsible for the widely held modern assumption that religious and secular-political institutions should normally operate independently of one another. Today, when this assumption is questioned in some quarters, Ockham's analysis of the basis and functions of authority in spiritual and temporal affairs is of current as well as historical interest. His point of departure was a tragic collision between two specifically Christian ideals: the Franciscan conception of Christ's lordship (as lacking material wealth and power) and the ideal of a society guided by the single supreme authority of Christ's vicar, the Pope. This volume begins with Ockham's personal account of his engagement in that conflict and continues with important passages from the major works in which he attempted to resolve it.

Brian Davies offers a full-scale introduction to Aquinas's philosophy, collecting in one volume the best recent essays on Aquinas by some of the world's foremost scholars of medieval philosophy. Taken together they illuminate the entire spectrum of Aquinas's thought: philosophy of nature, logic, metaphysics, natural theology, philosophy of mind, philosophy of action and ethics. Philosophically rigorous, readable, informative, critical, and evaluative of the texts of Aquinas, the essays are framed by a detailed introduction providing an account of Aquinas's life, works, and his major philosophical conclusion.

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.

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.

This is the first comprehensive study of the philosophical achievements of twelfth-century Western Europe. It is the collaboration of fifteen scholars whose detailed survey makes accessible the intellectual preoccupations of the period, with all texts cited, in English translation, throughout. After a discussion of the cultural context of twelfth-century speculation, and some of the main streams of thought--Platonic, Stoic, and Arabic--that quickened it, comes a characterisation of the new problems and perspectives of the period, in scientific inquiry, speculative grammar, and logic. This is followed by a closer examination of the distinctive features of some of the most innovative thinkers of the time, from Anselm and Abelard to the School of Chartres. A final section shows the impact of newly recovered works of Aristotle in the twelfth-century West.

What had to happen so that the Middle Ages could come to pass? This book traces the transition from antiquity to the medieval period through the spiritual development of Augustine. The philosopher and rhetoriciana (TM)s change to priest, bishop, and, finally, church father gives a face and vivid story of lived philosophy to the decline of roman antiquity.

Robert Grosseteste (c.1168-1253) was the initiator of the English scientific tradition, one of the first chancellors of Oxford University, and a famous teacher and commentator on the newly discovered works of Aristotle. In this book, James McEvoy provides the first general, inclusive overview of the entire range of Grosseteste's massive intellectual achievement.

During most of the Christian millennia Aristotle has been the most influential of all philosophers. This selection of essays by the eminent philosopher and Aristotle scholar Anthony Kenny traces this influence through the ages. Particular attention is given to Aristotle's ethics and philosophy of mind, showing how they provided the framework for much fruitful development in the Middle Ages and again in the present century. Also included are some contributions to the most recent form of Aristotelian scholarship, computer-assisted stylometry. All who work on Aristotle and his intellectual legacy will find much to interest them in these Essays on the Aristotelian Tradition.

This volume contains a translation into clear modern English of an unjustly neglected work by Sextus Empiricus, together with introduction and extensive commentary. Sextus is our main source for the doctrines and arguments of ancient Scepticism; in Against the Ethicists he sets out a distinctive Sceptic position in ethics.

This new edition of An Aquinas Reader contains in one closely knit volume representative selections that reflect every aspect of Aquinas's philosophy. Divided into three section - Reality, God, and Man - this anthology offers an unrivaled perspective of the full scope and rich variety of Aquinas's thought. It provides the general reader with an overall survey of one of the most outstanding thinks or all time and reveals the major influence he has had on many of the world's greatest thinkers. This revised third edition of Clark's perennial still has all of the exceptional qualities that made An Aquinas Reader a classic, but contains a new introduction, improved format, and an updated bibliography.

The Cambridge History of Renaissance Philosophy offers a balanced and comprehensive account of philosophical thought from the middle of the fourteenth century to the emergence of modern philosophy at the turn of the seventeenth century. The Renaissance has attracted intense scholarly attention for over a century, but in the beginning the philosophy of the period was relatively neglected and this is the first volume in English to synthesize for a wider readership the substantial and sophisticated research now available. The volume is organized by branch of philosophy rather than by individual philosopher or by school. The intention has been to present the internal development of different aspects of the subject in their own terms and within their historical context. This structure also emphasizes naturally the broader connotations of "philosophy" in that intellectual world.

With the rise of naturalism in the art of the late Middle Ages and the Renaissance there developed an extensive and diverse literature about art which helped to explain, justify and shape its new aims. In this book, David Summers provides an investigation of the philosophical and psychological notions invoked in this new theory and criticism. From a thorough examination of the sources, he shows how the medieval language of mental discourse derived from an understanding of classical thought.

the "Third Humanism" is a term signifying the holistic, national pedagogical movement in reaction to the criticism of modernity in the legacy of Nietzsche. A new meaning for the present and a future "Germanness" was to arise on the basis of a vitalistically understood philhellenism or "Greekness" through the amalgamation of aesthetic, culture-critical and political considerations, conveyed through a humanistic paedeia. Due to its reference to the paradigms of the period around 1800, this "Third Humanism" is part of the reception history of Weimar classicism; due to its provision of possible links to Nazi educational policy it belongs to the mental prehistory of the "Third Reich."

This is the first of a three-volume anthology intended as a companion to The Cambridge History of Later Medieval Philosophy. Volume 1 is concerned with the logic and the philosophy of language, and comprises fifteen important texts on questions of meaning and inference that formed the basis of Medieval philosophy. As far as is practicable, complete works or topically complete segments of larger works have been selected. The editors have provided a full introduction to the volume and detailed introductory headnotes to each text; the volume is also indexed comprehensively.