Etienne Pasquier (1529-1615) was a renowned magistrate of the Parliament of Paris, a poet, an advisor to the last Valois kings as well as to Henri IV, and a founder of modern French historiography. This book examines Pasquier's use of various genres: the dialogue, the published correspondence, and ecclesiastic history as well as his self-fashioning and his recognition by posterity for his efforts to protect the French state against threats both real and invented during the French Civil Wars of Religion. Pasquier strategically casts the Jesuits as the enemy to aid his self-construction as guardian of France and her political survival.

This comprehensive book outlines the life and works of an important revolutionary intellectual of the 16th Century. This book follows Bruno s life and the development of his thought in the order in which he declared it. Giordano Bruno was an Italian Dominican friar, philosopher, mathematician and astronomer. He was burned at the stake after the Roman Inquisition found him guilty of heresy but his modern scientific thought and cosmology became very influential. His writings on science also showed interest in magic and alchemy and those are outlined in this book alongside what he is most remembered for - his place in the history of the relationship between science and faith.

This was originally a two volume set which is now bound as one.

Here is presented an investigation of the nature of the earliest extant records of the supposed communication with angels and spirits of John Dee (1527-1608) with the assistance of his two mediums or 'scryers', Barnabas Saul and Edward Kelly. Volume 2 of this work is a transcription of the records in Dee's hand contained in Sloane MS 3188, which has been transcribed only once before, by Elias Ashmole in 1672. Volume 1 is an introduction and thorough commentary to the text which is primarily explaining its many obscurities. The author describes the physical state of the manuscript and its history then continues with a biography of Dee and his scryers and some background to Renaissance occult philosophy. Further chapters address the arguments that the manuscript represents a conscious fraud or a cryptographical exercise and describe the magical system and instruments evolved during the communications or 'Actions'. The last, fascinating chapter examines Dee's motives for believing so strongly in the truth of the Actions and suggests that a principal motive was the conviction, not held by Dee alone, that a new age was about to dawn upon earth.

Though they have long been portrayed as arch rivals, Alan Perreiah here argues that humanists and scholastics were in fact working in complementary ways toward some of the same goals. After locating the two traditions within the early modern search for the perfect language, this study re-defines the lines of disagreement between them. For humanists the perfect language was a revived Classical Latin. For scholastics it was a practical logic adapted to the needs of education. Succeeding chapters examine the concepts of linguistic meaning and truth in Lorenzo Valla's Dialectical Disputations and Juan Luis Vives' De disciplinis. The third chapter offers a new interpretation of Vives' Adversus pseudodialecticos as itself an exercise in scholastic sophistry. Against this humanistic background, the study takes up the concepts of meaning and truth in Paul of Venice's Logica parva, a popular scholastic textbook in the Quattrocento. To advance recent research on language pedagogy in the Renaissance, it clarifies the connections between truth and translation and shows how scholastic logic performed an essential task in the early modern university: it was a translational language that enabled students who spoke mainly their regional vernaculars to learn the language of university discourse. A conclusion reviews some major themes of the study-e.g., linguistic determinism and relativity, vernacularity and translation, semantical vs. epistemic truth-and evaluates the achievements of humanism and scholasticism according to appropriate criteria for a perfect language.

Debates in Medieval Philosophy: Essential Readings and Contemporary Responses aims to de-mystify medieval works by offering an illuminating, engaging introduction to the problems that medieval philosophers from Augustine through Ockham wrestled with. Each of the volume's 11 units presents a debate that will enable students to return to the primary texts prepared to think critically and imaginatively about them. Debates include: Does Anselm have a hierarchical or a flat conception of free will? Is Abelard's ethics conceptually impoverished? Does Avicenna teach that we acquire concepts through abstraction or emanation? What is Aquinas's purpose in writing the Summa contra gentiles? How sound are Ockham's criticisms of Scotus's theory of universals and individuation? The 10 essays newly commissioned for this volume will advance scholarship in medieval metaphysics, ethics, epistemology, logic, and philosophical theology, and in particular they will showcase what is philosophically distinctive and original in medieval philosophy. Students without experience in the history of philosophy will benefit from each unit's clear, sharply written introductions that supply the necessary background to approach the debates intelligently. In addition, the volume's general introduction elucidates the value of studying the history of philosophy through debate, in particular the history of medieval philosophy. Students will find in these debates models that will train them to formulate their own critical evaluations of a wide range of philosophical texts by thinkers with diverse philosophical commitments.

Debates in Medieval Philosophy: Essential Readings and Contemporary Responses aims to de-mystify medieval works by offering an illuminating, engaging introduction to the problems that medieval philosophers from Augustine through Ockham wrestled with. Each of the volume's 11 units presents a debate that will enable students to return to the primary texts prepared to think critically and imaginatively about them. Debates include: Does Anselm have a hierarchical or a flat conception of free will? Is Abelard's ethics conceptually impoverished? Does Avicenna teach that we acquire concepts through abstraction or emanation? What is Aquinas's purpose in writing the Summa contra gentiles? How sound are Ockham's criticisms of Scotus's theory of universals and individuation? The 10 essays newly commissioned for this volume will advance scholarship in medieval metaphysics, ethics, epistemology, logic, and philosophical theology, and in particular they will showcase what is philosophically distinctive and original in medieval philosophy. Students without experience in the history of philosophy will benefit from each unit's clear, sharply written introductions that supply the necessary background to approach the debates intelligently. In addition, the volume's general introduction elucidates the value of studying the history of philosophy through debate, in particular the history of medieval philosophy. Students will find in these debates models that will train them to formulate their own critical evaluations of a wide range of philosophical texts by thinkers with diverse philosophical commitments.

This volume re-examines some of the major themes at the intersection of traditional and contemporary metaphysics. The book uses as a point of departure Francisco Suarez's Metaphysical Disputations published in 1597. Minimalist metaphysics in empiricist/pragmatist clothing have today become mainstream in analytic philosophy. Independently of this development, the progress of scholarship in ancient and medieval philosophy makes clear that traditional forms of metaphysics have affinities with some of the streams in contemporary analytic metaphysics. The book brings together leading contemporary metaphysicians to investigate the viability of a neo-Aristotelian metaphysics.

Alongside a revival of interest in Thomism in philosophy, scholars have realised its relevance when addressing certain contemporary issues in bioethics. This book offers a rigorous interpretation of Aquinas's metaphysics and ethical thought, and highlights its significance to questions in bioethics. Jason T. Eberl applies Aquinas's views on the seminal topics of human nature and morality to key questions in bioethics at the margins of human life - questions which are currently contested in the academia, politics and the media such as: When does a human person's life begin? How should we define and clinically determine a person's death? Is abortion ever morally permissible? How should we resolve the conflict between the potential benefits of embryonic stem cell research and the lives of human embryos? Does cloning involve a misuse of human ingenuity and technology? What forms of treatment are appropriate for irreversibly comatose patients? How should we care for patients who experience unbearable suffering as they approach the end of life? Thomistic Principles and Bioethics presents a significant philosophical viewpoint which will motivate further dialogue amongst religious and secular arenas of inquiry concerning such complex issues of both individual and public concern.

Thomas Aquinas devoted a substantial proportion of his greatest works to the virtues. Yet, despite the availability of these texts (and centuries of commentary), Aquinas's virtue ethics remains mysterious, leaving readers with many unanswered questions. In this book, Pinsent argues that the key to understanding Aquinas's approach is to be found in an association between: a) attributes he appends to the virtues, and b) interpersonal capacities investigated by the science of social cognition, especially in the context of autistic spectrum disorder. The book uses this research to argue that Aquinas's approach to the virtues is radically non-Aristotelian and founded on the concept of second-person relatedness. To demonstrate the explanatory power of this principle, Pinsent shows how the second-person perspective gives interpretation to Aquinas's descriptions of the virtues and offers a key to long-standing problems, such as the reconciliation of magnanimity and humility. The principle of second-person relatedness also interprets acts that Aquinas describes as the fruition of the virtues. Pinsent concludes by considering how this approach may shape future developments in virtue ethics.

Integralism is the application to the temporal, political order of the full implications of the revelation of man's supernatural end in Christ and of the divinely established means by which it is to be attained. These implications are identified by means of the philosophia perennis exemplified in the fundamental principles of St Thomas Aquinas. Since the first principle in moral philosophy is the last end, and man's last end cannot be known except by revelation, it is only by accepting the role of handmaid of theology that political philosophy can be adequately constituted. Integralism: A Manual of Political Philosophy is a handbook for those who seek to understand the consequences of this integration of faith and reason for political, economic and individual civic life. It will also serve as a scholastic introduction to political philosophy for those new to the subject. Each chapter finishes with a list of the principal theses proposed.

If we are to distinguish mere non-being from that which is not, yet may be, from that which was not, yet could have been, or from that which will not be, yet could become, we are committed in some way to grant being to possibilities. The possible is not actual; yet it is not nothing. What then could it be? What ontological status could it possess? In Contingency, Time, and Possibility: An Essay on Aristotle and Duns Scotus, Pascal Massie opens these questions by combining two approaches: First, an original inquiry that analyses the notions of chance, fate, event, contradiction, and so forth, and suggests that the distinction between potency and act arises from a confrontation with the impossible. Second, a historical inquiry that focuses on Aristotle and Duns Scotus, two key figures contributing to a fundamental transformation in the history of Western ontology; namely, the transition from a metaphysics of nature (Aristotle) to a metaphysics of the will (Scotus). In doing so, this book departs from the prevailing interpretation of the history of modal logic according to which Scotus rejected the principle of plenitude attributed to Aristotle and replaced the ancient diachronic theory of possibilities with a synchronic one, thereby contributing to a "possible world's semantics." Rather, Massie argues that in its proper ontological import, the question of possibility concerns the limit between being and non-being and that this limit must be thought in terms of temporality. With Scotus, however, a radical shift occurs. Possibilities are understood in terms of will, creation, omnipotence, and transcending freedom. As such, they belong to the realm of what is supremely actual (i.e., superabundant activity). What used to be understood as a lesser degree of being (the quasi non-being of uninformed matter and mere possibilities) becomes the mark of omnipotence.

The Ascent of Man develops a comprehensive theory of human nature. James F. Harris sees human nature as an emergent property that supervenes a cluster of properties. Despite significant overlap between individuals that have human nature and those that are biologically human, the concept of human nature developed in this book is different. Whether biologically human or not, an individual may be said to possess human nature. This theory of human nature is called the"cluster theory."

Harris takes as his point of departurePlato's comment that in learning what a thing is we should look to the ways in which it acts upon or is acted upon by other things. He commits to a methodological naturalism and draws upon current views from the social and biological sciences. The cluster theory he develops represents one of the very few completely novel theories of human nature developed in the post-Darwin era. It will prove most useful in dealing with philosophical questions involving such contemporary issues as cloning, cybernetics, and the possibility of extraterrestrial life.

The fundamental conceptual issue is how plastic and elastic is the nature of human nature. Just how different might we imagine human beings to be and still be human in the sense that they still possess whatever it is that accounts for a unique nature? The theory of human nature developed in this book is a descriptive, dynamic, bottom-up, non-essentialist, naturalist theory. Harris is well versed in classical philosophy and contemporary behavioral science. He writes in a graceful, open-ended way that both educates and illuminates renewed interest in what it means to be human.

This book demonstrates the influence that the philosophical and theological anthropology of Saint Thomas Aquinas had on Nicholas of Cusa's (Cusanus) view of human nature. While Rudolf Haubst suggested that Aquinas had, in fact, influenced several factors of Cusanus' theology, Haubst did not explore the topic of anthropology. Since the philosophy of man is supposed to be one of the determining characteristics of the Renaissance, and because there is a prevailing opinion that Cusanus was not only a Renaissance philosopher but indeed one of the founders of Renaissance humanism, I demonstrate that his view of the place of man in the universe is remarkably similar to the view of Aquinas. A close examination of the texts of both thinkers when compared to some of the leading Renaissance writers indicates that it is not entirely true that Cusanus is Renaissance in his analysis of the human condition. Because Cusanus' copies of some of the works of Aquinas are still intact and his marginal comments in these manuscripts indicate not only that he read Aquinas carefully, but also actually reacted to texts in Aquinas, it is possible to conduct a study of Cusanus' use of Aquinas based directly on the text of Aquinas. It is also possible to explore similarities by studying the formulae that both writers used in expressing their respective positions. The present study appeals to students and scholars of late medieval theology and philosophy in its unique examination of the impact of Aquinas' thought upon Cusanus.

Thomas Aquinas devoted a substantial proportion of his greatest works to the virtues and associated matters, yet despite the availability of these vast texts and centuries of commentary, Aquinas's virtue ethics remains mysterious, raising questions to which satisfactory answers have not yet been given. In this book, Pinsent argues that the key to understanding Aquinas's work is to be found in an association between attributes he appends to the virtues and certain interpersonal capacities revealed recently by the scientific study of social cognition. This book shows that Aquinas's approach to the virtues is radically non-Aristotelian and founded on the concept of second person relatedness. To highlight the explanatory power of this principle, Pinsent demonstrates how the second person perspective provides a coherent interpretation of Aquinas's descriptions of the virtues in general and offers a key to long-standing problems, such as the reconciliation of magnanimity and humility. The principle of second person relatedness also provides a way to interpret those actus or operationes that Aquinas describes as the fruition or realization of the virtues.Pinsent concludes by considering how this approach may help to shape future developments in virtue ethics.

"Rene Descartes'" Meditations on First Philosophy "In Focus" contains the excellent and popular Elizabeth S. Haldane and G.R.T. Ross translation of Rene Descartes' "Meditations on First Philosophy," It also contains a portion of the "Replies to Objections II," in which Descartes discusses how the method employed in the "Meditations," which he calls "analysis," differs from the method of "synthesis" employed by the geometer.
In his introduction, Stanley Tweyman provides a fresh and detailed discussion of the relationship between Descartes' "Rules" "for the Direction of the Mind" and the method of "analysis," and their applications to the "Meditations," The six critical papers drawn together in this book present a broad and exegetical commentary on the "Meditations" and give an indication of the diversity of scholarly opinion which exists on the topic of method in Descartes' philosophy. An extensive bibliography is also included.
Contributors: D. M. Clarke, E. Curley, D. Garber, L. Cohen, J. Hintikka, Georges Moyal, and Stanley Tweyman.

This book explores how Ibn al-'Arabi (1165 1240) used the concept of barzakh (the Limit) to deal with the philosophical problem of the relationship between God and the world, a major concept disputed in ancient and medieval Islamic thought. The term "barzakh" indicates the activity or actor that differentiates between things and that, paradoxically, then provides the context of their unity. Author Salman H. Bashier looks at early thinkers and shows how the synthetic solutions they developed provided the groundwork for Ibn al-'Arabi's unique concept of barzakh. Bashier discusses Ibn al-'Arabi's development of the concept of barzakh ontologically through the notion of the Third Thing and epistemologically through the notion of the Perfect Man, and compares Ibn al-'Arabi's vision with Plato's.

First published in 1905, this reissued edition of The Philosophical Works of Francis Bacon is an edited collection based upon the definitive seven volume edition of 1857, translated and prefaced by Robert Leslie Ellis and James Spedding.

Of great historical, philosophical and scientific interest, this collection brings together translations of Bacon 's most important works, including the Novum Organum, the De Augmentis Scientarium, the Parasceve, and the De Principiis atque Originibus, as well as works originally written in English, such as the Valerius Terminus and the Filum Labyrinthi. The reissue offers a comprehensive and provocative collection of the key writings of the man we now consider to be the father of Empiricism who popularised inductive methodologies for scientific inquiry. All works include prefaces by Robert Leslie Ellis and James Spedding, and the collection includes an introductory note from the editor John M. Robertson.

John P. Doyle's groundbreaking studies of Francisco Suarez's imposing yet highly original system of scholasticism have helped to make the Jesuit's ideas tractable and accessible. This volume collects Doyle's most important articles on the philosophical theology metaphysics, ethics, and legal philosophy of Suarez, and is prefaced by an introductory chapter that places the Jesuit's life and thought in context. The volume is a fitting and timely tribute to a scholar whose selfless and sympathetic concern with the ideas of Suarez have served the cause of Suarezian scholarship with great distinction.

Ancient and Medieval Philosophy Series 2, No. 37The Stadsbibliotheek of Brugge houses a manuscript (ms. 510, f. 227ra-237vb) that holds a short logical text on the Syncategoremata. In this manuscript the text is ascribed to Henry of Ghent, who was a leading thinker of the second half of the thirteenth century. If Henry wrote the text, he had much more technical knowledge of logic and semantics than is often imagined. The text was influenced by the logical works of Peter of Spain."

Architecture as Cosmology examines the precedents, interpretations, and influences of the architecture of one of the great buildings in the history of architecture, Lincoln Cathedral. It analyzes the origin and development of its architectural forms, which were to a great extent unprecedented and were very influential in the development of English Gothic architecture and in conceptions of architecture to the present day. Architecture as Cosmology emphasizes the relation of the architectural forms to medieval philosophy, focusing on the writings of Robert Grosseteste, Bishop of Lincoln (1235-53). The architecture is seen as a text of the philosophy, cosmology, and theology of medieval English culture. This book should be useful to anyone interested in architecture, architectural history, architectural theory, Gothic architecture, and medieval philosophy.

This volume is devoted to a critical discussion and re-appraisal of the work of Anglo-American Idealists of the nineteenth and twentieth centuries. Idealism was the dominant philosophy in Britain and the entire English-speaking world during the last decades of the nineteenth century and the beginning of the twentieth. The British Idealists made important contributions to logic, metaphysics, aesthetics, ethics, social and political philosophy, philosophy of history, philosophy of religion and philosophy of mind. Their legacy awaits further exploration and reassessment, and this book is a contribution to this task. The essays in this collection display many aspects of contemporary concern with idealistic philosophy: they range from treatments of logic to consideration of the Absolute, personal idealism, the philosophy of religion, philosophy of art, philosophy of action, and moral and political philosophy. During the first decade of the twenty-first century, the work of the Anglo-American Idealists has once again been widely discussed and re-considered, and new pathways of research and investigation have been opened.

First published in 1964, Renaissance & Seventeenth - Century Studies contains essays which fall into two groups. The first four are concerned with problems of metaphor and style and treat two important eras in literary history when these problems underwent critical re-examination. St. Augustine marks the classical attempt to take account of "biblical poetics" while the two essays on the theory of the "metaphysical" style treat the attempt of seventeenth century critics to comprehend, at the theoretical level, the expansion of metaphysical possibilities that marked the "metaphysical" movement. The second group of essays are, in general, concerned with Machiavelli and Machiavellism and Andrew Marvell. However, they are again essentially concerned with the way in which crucial metaphors and idea-images serve as principles for organising experience both in Machiavelli's own writings and in that of work of Marvell which reflects his influence. The final essay "Cromwell as Davidic King", weaves together Machiavellian and Augustinian strands as they are manifested in the works of a poet of wit, the "various light" of whose mind responded harmoniously to the different currents of thought and taste these essays discuss. This book will be an essential read for scholars and researchers of literature, literary history, political philosophy, and philosophy in general.

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

John Buridan (ca. 1300-1361) was the most famous philosophy teacher of his time, and probably the most influential. In this important new book, Jack Zupko offers the first systematic exposition of Buridan's thought to appear in any language. Zupko uses Buridan's own conception of the order and practice of philosophy to depict the most salient features of his thought, beginning with his views on the nature of language and logic and then illustrating their application to a series of topics in metaphysics, natural philosophy, and ethics.

Part 1 of John Buridan considers the picture of language and logic developed in Buridan's Summulae de dialectica. Buridan systematically overhauled the logic he first learned and later taught at the University of Paris, redeeming the older tradition of Aristotelian logic in terms, propositions, and arguments. This made possible newer and more powerful forms of philosophical discourse. The second part of this volume provides a reading of Buridan's philosophy, showing how this discourse shaped his treatment of speculative questions such as the relation between soul and body, the nature of knowledge, the proper subject of psychology, the function of the virtues, and the freedom of the will.

This groundbreaking book is sure to become the standard work on John Buridan.