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Books > Philosophy > Western philosophy > Western philosophy, c 500 to c 1600 > General
This book critically explores the development of radical
criminological thought through the social, political and cultural
history of the Middle Ages to the Renaissance. It follows on from
the previous volume which examined Classical Greece until the
emergence of the early Christian movement in the Roman empire.
Through separate chapters, it discusses the key literature (myths,
fairy tales and Shakespeare), religions and philosophers of the
era, and the development of early radical views and issues over
time. This book examines the links between the origins of radical
criminology and its future. It speaks to those interested in the
(pre)history of criminology and the historical production of
criminological knowledge, drawing on Criminology, Sociology,
Classics, History, Philosophy, Ancient Literature and Politics.
Among the great philosophers of the Middle Ages Aquinas is unique in pursuing two apparently disparate projects. On the one hand he developed a philosophical understanding of Christian doctrine in a fully integrated system encompassing all natural and supernatural reality. On the other hand, he was convinced that Aristotle's philosophy afforded the best available philosophical component of such a system. In a relatively brief career Aquinas developed these projects in great detail and with an astonishing degree of success. In this volume ten leading scholars introduce all the important aspects of Aquinas' thought, ranging from its historical background and dependence on Greek, Islamic, and Jewish philosophy and theology, through the metaphysics, epistemology and ethics, to the philosophical approach to Biblical commentary. New readers and nonspecialists will find this the most convenient, accessible guide to Aquinas currently in print. Advanced students and specialists will find a conspectus of recent developments in the interpretation of Aquinas.
The first two decades of the twenty-first century witnessed a rapid
change in Western societal acceptance of homosexual activity. This
change, however, remains fundamentally unstable unless founded upon
an adequate moral theory. Today many within the Western world
assume that any argument against homosexual activity must be
founded upon religious premises. This book questions that
narrative; for the history of philosophical thought manifests a
strong non-religious consensus against such practices. This book
bridges the gap within current philosophical scholarship by
painstakingly examining the non-religious argument as found within
the great philosopher Thomas Aquinas. In the process the author
advances a novel claim: the traditional account against homosexual
activity also applies to untruthful assertive speech acts. Lying
and homosexual activity are both wrong for mutually illuminating
reasons.
Virgil's fourth Eclogue is one of the most quoted, adapted and
discussed works of classical literature. This study traces the
fortunes of Eclogue 4 in the literature and art of the Italian
Renaissance. It sheds new light on some of the most canonical works
of Western art and literature, as well as introducing a large
number of other, lesser-known items, some of which have not
appeared in print since their original publication, while others
are extant only in manuscript. Individual chapters are devoted to
the uses made of the fourth Eclogue in the political panegyric of
Medici Florence, the Venetian Republic and the Renaissance papacy,
and to religious appropriations of the Virgilian text in the genres
of epic and pastoral poetry. The book also investigates the
appearance of quotations from the poem in fifteenth- and
sixteenth-century fresco cycles representing the prophetic Sibyls
in Italian churches.
This monograph presents new material on Francisco Suarez's
comprehensive theory of sense perception. The core theme is
perceptual intentionality in Suarez's theory of the senses,
external and internal, as presented in his Commentaria una cum
quaestionibus in libros Aristotelis De anima published in 1621. The
author targets the question of the multistage genesis of perceptual
acts by considering the ontological "items" involved in the
procession of sensory information. However, the structural issue is
not left aside, and the nature of the relationship due to which our
perceptions are mental representations of this or that object is
also considered. The heuristic historiographical background
includes not only the theories of classical authors, such as
Aristotle and Aquinas, but also those of late medieval authors of
the fourteenth century. These are headed by John Duns Scotus, John
of Jandun, Peter Auriol and Peter John Olivi. Readers will discover
the differences between Suarez's and Aquinas's views, as well as
other sources that may have served as positive inspiration for the
Jesuit's theory. By considering the late medieval philosophy of the
fourteenth century, this book helps, to a certain extent, to fill a
gap in the historiography of philosophy regarding the link between
late medieval and early modern scholasticism. In the first part of
the book, the metaphysics of the soul and powers is considered.
Chapters on the external senses follow, covering topics such as the
sensible species, the causes of sensation, self-awareness, and the
ordering of the external senses. A further chapter is devoted to
the internal senses and the author argues that by reducing the
number and functional scope of the interior senses Suarez deepens
the gap between the external senses and the intellect, but he
reduces it through emphasizing the unifying efficacy of the
soul.This book brings a synthetic and unifying perspective to
contemporary research and will particularly appeal to graduate
students and researchers in theology and philosophy, especially
philosophy of mind.
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Aquinas
Eleonore Stump
Hardcover
R5,295
Discovery Miles 52 950
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