This collection of essays is unparalleled in the depth of its coverage of all facets of Galileo's work. A particular feature of the volume is the treatment of Galileo's relationship with the Church. It will be of particular interest to philosophers, historians of science, cultural historians and those in religious studies. New readers and nonspecialists will find this the most convenient, accessible guide to Galileo available. Advanced students and specialists will find a conspectus of recent developments in the interpretation of Galileo.

With the publication of Arthur Farndell's "Gardens of Philosophy" (Shepheard-Walwyn 2006), there remained only four of Ficino's commentaries on Plato's dialogues which had not yet been translated into English. Farndell's translation of the commentaries on "The Republic and the Laws" will comprise the third volume under the title "When Philosophers Rule" and the fourth, "All Things Natural", will contain the "Timaeus". As Carol Kaske of Cornell University wrote when reviewing "Gardens of Philosophy" in "Renaissance Quarterly", these translations fill 'A need. Even those Anglophone scholars who know Latin still need a translation in order to read quickly through a large body of material'. The central message of 'Parmenides', that everything depends on the One, resonates with the growing awareness around the world of the inter-relatedness of all things, be it in the biosphere, the intellectual or spiritual realms. Philosophers in ancient Greece appreciated this unity and employed reason and dialectic to draw the mind away from its preoccupation with the material world and attract it towards contemplation of the soul, and ultimately of that Oneness which embraces, but is distinct from, the multifarious forms of creation. Thus Parmenides carefully instructed the young Socrates, and Plato recorded their dialogue in this work which he named after the elderly philosopher. Nearly 2000 years later, Marsilio Ficino made 'Parmenides' available to the West by translating it into Latin, the language of scholars in his time. Ficino added a lengthy commentary to this translation, a commentary which "Evermore Shall Be So" puts into English for the first time, more than 500 years after its original composition. Ficino's crucial influence upon the unfolding of the Renaissance and his presentation of Plato's understanding of the One and the so-called Platonic Ideas or Forms make "Evermore Shall Be So" an important work in the history of thought. Though it will be an essential buy for renaissance scholars and historians, its freshness of thought and wisdom are as relevant today as they ever were to inspire a new generation seeking spiritual and philosophical direction in their lives.

Kants kritischer Philosophie wird bis heute von prominenter Seite der Vorwurf gemacht, sie unterstelle ein im Kern subjektivistisch-monologisches Individuum. Tatsachlich aber liegt ihr nichts ferner als ein solcher Subjektivismus. Kants Vernunft ist eine durch und durch oeffentliche Vernunft, sie ist, wie er selbst sagt, existenziell angewiesen auf oeffentliches Rasonnement. Kant verwendet den Begriff "OEffentlichkeit", anders als das Adjektiv "oeffentlich", in seinem schriftlichen Werk zwar kein einziges Mal, die Funktion der OEffentlichkeit aber sieht er als fur sein Denken elementar an. Entscheidend dabei: OEffentlichkeit ist nicht nur eine Bedingung allen kritischen Vernunftgebrauchs, sondern gerade auch dessen Folge. Trager der Vernunft sind freie, empirische Individuen. Machen diese Individuen Gebrauch von ihrer oeffentlichen Vernunft, konstituieren sie bestimmte OEffentlichkeiten des Vernunftgebrauchs - namlich neben der politischen, die theoretische, die praktische und die asthetische OEffentlichkeit. Die vorliegende Arbeit geht dieser OEffentlichkeit der Vernunft unter anderem in den drei Kritiken nach - und zeigt dabei, wie eng insbesondere Kants theoretische Philosophie mit seinen politischen Schriften verbunden ist.

The third volume of The Hackett Aquinas, a series of central philosophical treatises of Aquinas in new, state-of-the-art translations accompanied by a thorough commentary on the text.

Global Justice and the Mind of Our Epoch explores the mind of our epoch, defined as the period since the Nuremberg Trial and the establishment of the United Nations in 1945. Xunwu Chen examines four defining ideas of this epoch—global justice, cosmopolitanism, crimes against humanity, and cultural toleration—as well as the relationships among these ideas. Chen argues that the mind of our epoch is the mind of humanity. Its world view, horizon, standpoint, norms, standards, and vocabularies are all embodied in human institutions and practices throughout the globe. Furthermore, our epochal mind has a dialectical relationship with particular cultures and peoples, bearing normative force. As a metaphysical subjectivity and substance, humanity is the source of all human values and defines what can and should be human values and virtues. Humankind, therefore, is a people with socio-political and legal sovereignty, sharing a common fate. This novel study brings a cross-cultural approach and will be of great interest to students and scholars of philosophy, political science, sociology, and the humanities more broadly.

It is generally accepted that the European Renaissance began in Italy. However, a historical transformation of similar magnitude also took place in northern Europe at the same time. This 'Other Renaissance' was initially centred on the city of Bruges in Flanders (modern Belgium), but its influence was soon being felt in France, the German states, England, and even in Italy itself. Following a sequence of major figures, including Copernicus, Gutenberg, Luther, Catherine de Medici, Rabelais, van Eyck and Shakespeare, Paul Strathern tells the fascinating story of how this 'Other Renaissance' played as significant a role as the Italian renaissance in bringing our modern world into being.

Already a classic, this landmark study of early Western thought now appears in a new edition with expanded coverage of the Middle Ages. This landmark study of Western thought takes a fresh look at the writings of the great thinkers of classic philosophy and questions many pieces of conventional wisdom. The book invites comparison with Bertrand Russell's monumental History of Western Philosophy, "but Gottlieb's book is less idiosyncratic and based on more recent scholarship" (Colin McGinn, Los Angeles Times). A New York Times Notable Book, a Los Angeles Times Best Book, and a Times Literary Supplement Best Book of 2001.

Im Zentrum des Bandes steht die Frage nach dem Zusammenhang von Erkenntnis- und Wissenschaftstheorie im Kontext der mittelalterlichen Rezeption der Texte des Aristoteles an Hof und Universitaten, insbesondere der fur die Epistemologie einschlagigen Passagen in "De anima" und in den "Zweiten Analytiken" sowie ihre spatantike und arabische Vermittlung. In diesem komplexen Rezeptions- und vor allem Transformationsprozess werden zugleich die wissenschaftlichen und gesellschaftlich-institutionellen Grundlagen fur den okzidentalen Prozess der Rationalisierung und Aufklarung gelegt, deren "Dialektik" nicht nur die Geschichte Europas bis zum heutigen Tag bestimmt."

Despite our admiration for Renaissance achievement in the arts and sciences, in literature and classical learning, the rich and diversified philosophical thought of the period remains largely unknown. This volume illuminates three major currents of thought dominant in the earlier Italian Renaissance: classical humanism (Petrarch and Valla), Platonism (Ficino and Pico), and Aristotelianism (Pomponazzi). A short and elegant work of the Spaniard Vives is included to exhibit the diffusion of the ideas of humanism and Platonism outside Italy. Now made easily accessible, these texts recover for the English reader a significant facet of Renaissance learning.

Too often the study of philosophical texts is carried out in ways that do not pay significant attention to how the ideas contained within them are presented, articulated, and developed. This was not always the case. The contributors to this collected work consider Jewish philosophy in the medieval period, when new genres and forms of written expression were flourishing in the wake of renewed interest in ancient philosophy. Many medieval Jewish philosophers were highly accomplished poets, for example, and made conscious efforts to write in a poetic style. This volume turns attention to the connections that medieval Jewish thinkers made between the literary, the exegetical, the philosophical, and the mystical to shed light on the creativity and diversity of medieval thought. As they broaden the scope of what counts as medieval Jewish philosophy, the essays collected here consider questions about how an argument is formed, how text is put into the service of philosophy, and the social and intellectual environment in which philosophical texts were produced.

A historical and systematic introduction to what the medieval philospher and theologian Thomas Aquinas (1225-74) said about faith in the Trinity. Gilles Emery OP provides an explanation of the main questions in Thomas's treatise on the Trinity in his major work, the Summa Theologiae. His presentation clarifies the key ideas through which Thomas accounts for the nature of Trinitarian monotheism. Emery focuses on the personal relations of the Father, Son, and Holy Spirit, both in their eternal communion and in their creative and saving action. By highlighting the thought of one of the greatest defenders of the doctrine of the Trinity, he enables people to grasp the classical Christian understanding of God.

Too often the study of philosophical texts is carried out in ways that do not pay significant attention to how the ideas contained within them are presented, articulated, and developed. This was not always the case. The contributors to this collected work consider Jewish philosophy in the medieval period, when new genres and forms of written expression were flourishing in the wake of renewed interest in ancient philosophy. Many medieval Jewish philosophers were highly accomplished poets, for example, and made conscious efforts to write in a poetic style. This volume turns attention to the connections that medieval Jewish thinkers made between the literary, the exegetical, the philosophical, and the mystical to shed light on the creativity and diversity of medieval thought. As they broaden the scope of what counts as medieval Jewish philosophy, the essays collected here consider questions about how an argument is formed, how text is put into the service of philosophy, and the social and intellectual environment in which philosophical texts were produced.

First published in Paris in 1511, The Praise of Folly hasenjoyed enormous and highly controversial success from the author’s lifetime down to our own day.It hasno rival, except perhaps Thomas More’s Utopia, as the most intense and lively presentation of the literary, social, and theological aims and methods of Northern Humanism. Clarence H. Miller’s highly praised translation of The Praise of Folly, based on the definitive Latin text, echoes Erasmus’ own lively style while retaining the nuances of the original text. In his introduction, Miller places the work in the context of Erasmus as humanist and theologian. In a new afterword, William H. Gass playfully considers the meaning, or meanings, of folly and offers fresh insights into one of the great books of Western literature. Praise for the earlier edition: “An eminently reliable and fully annotated edition based on the Latin text.”—Library Journal “Exciting and brilliant, this is likely to be the definitive translation of The Praise of Folly intoEnglish.”—Richard J. Schoeck

The book is a systematic study of the issue of self-individuation in the scholastic debate on principles of individuation (principia individuationis). The point of departure is a general formulation of the problem of individuation acceptable for all the participants of the scholastic debate: a principle of individuation of x is what makes x individual (in various possible senses of 'making something individual'). The book argues against a prima facie plausible view that everything that is individual is individual by itself and not by anything distinct from it (Strong Self-Individuation Thesis). The keynote topic of the book is a detailed analysis of the two competing ways of rejecting the Strong Self-Individuation Thesis: the Scotistic and the Thomistic one. The book defends the latter one, discussing a number of issues concerning substantial and accidental forms, essences, properties, instantiation, the Thomistic notion of materia signata, Frege's Begriff-Gegenstand distinction, and Geach's form-function analogy developed in his writings on Aquinas. In the context of both the scholastic and contemporary metaphysics, the book offers a framework for dealing with issues of individuality and defends a Thomistic theory of individuation.

The Singular Voice of Being reconsiders John Duns Scotus's well-studied theory of the univocity of being in light of his less explored discussions of ultimate difference. Ultimate difference is a notion introduced by Aristotle and known by the Aristotelian tradition, but one that, this book argues, Scotus radically retrofits to buttress his doctrine of univocity. Scotus broadens ultimate difference to include not only specific differences, but also intrinsic modes of being (e.g., finite/infinite) and principles of individuation (i.e., haecceitates). Furthermore, he deepens it by divorcing it from anything with categorical classification, such as substantial form. Scotus uses his revamped notion of ultimate difference as a means of dividing being, despite the longstanding Parmenidean arguments against such division. The book highlights the unique role of difference in Scotus's thought, which conceives of difference not as a fall from the perfect unity of being but rather as a perfective determination of an otherwise indifferent concept. The division of being culminates in individuation as the final degree of perfection, which constitutes indivisible (i.e., singular) degrees of being. This systematic study of ultimate difference opens new dimensions for understanding Scotus's dense thought with respect to not only univocity, but also to individuation, cognition, and acts of the will.

The "Platonic Theology" is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato.

A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his "Platonic Theology, " translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

Includes an introduction by Marilyn McCord Adams along with Notes and Appendices.

Alone among Thomas Aquinas' works, the Summa Theologiae contains well-developed and integrated discussions of metaphysics, ethics, law, human action, and the divine nature. The essays in this volume, by scholars representing varied approaches to the study of Aquinas, offer thorough, cutting-edge expositions and analyses of these topics and show how they relate to Aquinas' larger system of thought. The volume also examines the reception of the Summa Theologiae from the thirteenth century to the present day, showing how scholars have understood and misunderstood this key text - and how, even after seven centuries of interpretation, we still have much to learn from it. Detailed and accessible, this book will be highly important for scholars and students of medieval philosophy and theology.

The ancient topic of universals was central to scholastic philosophy, which raised the question of whether universals exist as Platonic forms, as instantiated Aristotelian forms, as concepts abstracted from singular things, or as words that have universal signification. It might be thought that this question lost its importance after the decline of scholasticism in the modern period. However, the fourteen contributions contained in The Problem of Univerals in Early Modern Philosophy indicate that the issue of universals retained its vitality in modern philosophy. Modern philosophers in fact were interested in 3 sets of issues concerning universals: (i) issues concerning the ontological status of universals, (ii) issues concerning the psychology of the formation of universal concepts or terms, and (iii) issues concerning the value and use of universal concepts or terms in the acquisition of knowledge. Chapters in this volume consider the various forms of "Platonism," "conceptualism" and "nominalism" (and distinctive combinations thereof) that emerged from the consideration of such issues in the work of modern philosophers. Furthermore, this volume covers not only the canonical modern figures, namely, Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume and Kant, but also more neglected figures such as Pierre Gassendi, Pierre-Sylvain Regis, Nicolas Malebranche, Henry More, Ralph Cudworth and John Norris.

In diesem Band deckt Diego D'Angelo semiotische Strukturen in der Husserl'schen Phanomenologie der Wahrnehmung auf. Ist es der Phanomenologie darum zu tun, die Erfahrung von Dingen in unserer Umwelt zu beschreiben, so ist dabei der Begriff des Horizontes von zentraler Bedeutung: Was wir unmittelbar wahrnehmen, verweist immer schon auf anderes, was nur "mitgegeben" ist. Wenn wir Dinge wahrnehmen, haben wir nur eine bestimmte Perspektive, d.h. wir sehen lediglich einen Aspekt. Aber wir nehmen immer ganze Gegenstande wahr (wir sehen Tische und Stuhle und andere Menschen). Jeder dieser Gegenstande erscheint in einem Feld weiterer Gegenstande, und es ist der Horizontbegriff, der es erlaubt, das Verhaltnis zwischen Selbstgegebenheit und Mitgegebenheit zu explizieren. Dieses Buch stellt den ersten detaillierten Versuch dar, die Ursprunge solcher horizontaler Felder in semiotischen Strukturen zu suchen. Aus der Verbindung zwischen Husserls eigener Semiotik und seiner Phanomenologie der Wahrnehmung ergibt sich, dass das wahrgenommene Phanomen als Zeichen verstanden werden muss. Das Zeichen wiederum bezeichnet etwas, was in leiblicher Bewegung eingeholt werden kann. Mit der Verbindung von Leiblichkeit, Semiotik und Wahrnehmung thematisiert diese Monographie das Verhaltnis zwischen folgenden phanomenologischen Forschungsgebieten: * Husserls Semiotik der Wahrnehmung in den Logischen Untersuchungen * Phanomenologische Raumanalyse - kinasthetische Indikation * Horizont und Noema * Passive Anzeige * Zeichen und Leiblichkeit als Grundlagen der Fremderfahrung * Genetische Phanomenologie und Semiotik der Erfahrung * Protentionen und teleologische Semiose * Induktion und Ursprung des menschlichen Ichs Das Buch eroeffnet die Moeglichkeit, Husserls Phanomenologie jenseits einer Metaphysik der Prasenz zu verstehen. Zudem leisten D'Angelos Einzeluntersuchungen einen Beitrag zu aktuellen Diskussionen in der Philosophie der leiblichen Kognition. - Eine hilfreiche Leseempfehlung fur * Interessierte Themenneulinge * Bachelor- und Masterstudenten der Geisteswissenschaften * Hochschulabsolventen sowie Forschungswissenschaftler