This book maps the entire development of Comenius's considerations on man, from his earliest writings to his philosophical masterwork. Although this book primarily offers an analysis and description of the conception of man in Comenius's work, it may also serve the reader as a more general introduction to his philosophical conception. The author shows that, in spite of the fact that Comenius has received no small amount of academic attention, funded studies or monographs in English language remain in single figures. Thus, a range of Comenius's remarkable ideas are still unknown to the wider public.

Originally published in 1904, this book discusses the fundamental importance of education and theories of education within the works of Erasmus. Beginning with an outline of the life and characteristics of Erasmus, the text moves through his educational aims, ideas on the beginnings of the educational process and conception of the liberal arts. The second part of the text presents four extracts from the writings of Erasmus which express his views on education. Apart from a short chapter from De Conscribendis Epistolis, which is given in Latin with English headings, these extracts are all translated into English. This book will be of value to anyone with an interest in Erasmus and the historical development of education.

Originally published in 1922 as part of the Cambridge Plain Texts series, this volume contains the complete text for the first book of Francis Bacon's The Advancement of Learning. An editorial introduction is also included. This book will be of value to anyone with an interest in Bacon and his works.

In this final edition of his classic study of St. Thomas Aquinas, Etienne Gilson presents the sweeping range and organic unity of Thomistic philosophical thought. The philosophical thinking of Aquinas is the result of reason being challenged to relate to many theological conceptions of the Christian tradition. Gilson carefully reviews how Aquinas grapples with the relation itself of faith and reason and continuing through the existence and nature of God and His creation, the world and its creatures, especially human beings with their power of intellect, will, and moral life. He concludes this study by discussing the life of people in society, along with their purpose and final destiny. Gilson demonstrates that Aquinas drew from a wide spectrum of sources in the development of his thought-from the speculations of the ancient Greeks such as Aristotle, to the Arabic and Jewish philosophers of his time, as well as from Christian writers and scripture. The Christian Philosophy of St. Thomas Aquinas offers students of philosophy and medieval studies an insightful introduction to the thought of Aquinas and the Scholastic philosophy of the Middles Ages, insights that are still revelant for today.

In this work, leading contemporary philosophers discuss key facets of the human person from a variety of perspectives in Christian thought. This closely woven volume includes chapters by Nicholas Wolterstorff on the distinction between humans and other animals; Robert Sokolowski on language; Marilyn McCord Adams on the presence of the Holy Spirit in human beings; Roland Teske on the soul and soteriology; Nicolas Austriaco on bioethics and human nature; J. Hayes Hurley on consciousness; and Germain Grisez on death and immortality. An excellent source for scholars, this book is also ideal for courses in philosophy, theology, and psychology.

Rubens and the Eloquence of Drawing re-examines the early graphic practice of the preeminent northern Baroque painter Peter Paul Rubens (Flemish, 1577-1640) in light of early modern traditions of eloquence, particularly as promoted in the late sixteenth- and early seventeenth-century Flemish, Neostoic circles of philologist, Justus Lipsius (1547-1606). Focusing on the roles that rhetorical and pedagogical considerations played in the artist's approach to disegno during and following his formative Roman period (1600-08), this volume highlights Rubens's high ambitions for the intimate medium of drawing as a primary site for generating meaningful and original ideas for his larger artistic enterprise. As in the Lipsian realm of writing personal letters - the humanist activity then described as a cognate activity to the practice of drawing - a Senecan approach to eclecticism, a commitment to emulation, and an Aristotelian concern for joining form to content all played important roles. Two chapter-long studies of individual drawings serve to demonstrate the relevance of these interdisciplinary rhetorical concerns to Rubens's early practice of drawing. Focusing on Rubens's Medea Fleeing with Her Dead Children (Los Angeles, Getty Museum), and Kneeling Man (Rotterdam, Museum Boijmans Van Beuningen), these close-looking case studies demonstrate Rubens's commitments to creating new models of eloquent drawing and to highlighting his own status as an inimitable maker. Demonstrating the force and quality of Rubens's intellect in the medium then most associated with the closest ideas of the artist, such designs were arguably created as more robust pedagogical and preparatory models that could help strengthen art itself for a new and often troubled age.

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.

Das Eine, das Gute, das Wahre und das Schoene - unum, bonum, verum, pulchrum - werden in der hochmittelalterlichen Philosophie als allgemeine Bestimmungen eines ungegenstandlichen Seins, dessen erkennbare Spur sich in allem gegenstandlich Seienden findet, verstanden. Weil diese Bestimmungen alle besonderen Seinsweisen ubersteigen, werden sie 'Transzendentalien' oder 'Communissima' genannt: das, was allen Dingen gemeinsam ist. Der Sinn dieser Logik erschliesst sich, wenn wir die Erkenntnis des jeweils Seienden, der Einzeldinge, in deren Anteilsbeziehung zum schlechthinnigen Sein - in dem sich das Eine, Gute, Wahre und Schoene verbinden - begreifen. Eben dazu will uns diese Denkform, die unter anderem auf Aristoteles zuruckgeht und um die unter den Philosophen des Mittelalters gerungen wurde, anleiten; sie blieb bis in die Neuzeit massgeblich als das Herz der europaischen Metaphysik. Heute ist uns dieses Denken fremd geworden. Man muss es sich aber vor Augen fuhren, um die mittelalterliche Philosophie, zu der die Neuzeit trotz aller Diskontinuitaten in weit engerer Verbindung steht, als uns allermeist bewusst ist, verstehen zu koennen. Zudem war die Logik der Transzendentalien nicht nur philosophiehistorisch wirksam, sondern eine Erkenntnislehre, die ihre fortwirkende Bedeutung bis heute behalten hat und deshalb eine Vergegenwartigung verdient.

Richard Kilvington was an obscure fourteenth-century philosopher whose Sophismata deal with a series of logic-linguistic conundrums of a sort which featured extensively in philosophical discussions of this period. Originally published in 1990, this was the first ever translation or edition of his work. As well as an introduction to Kilvington's work, the editors provide a detailed commentary. This edition will prove of considerable interest to historians of medieval philosophy who will realise from the evidence presented here that Kilvington deserves to be studied just as seriously as Duns Scotus or William of Ockham.

Originally published in 1936, this book provides a concise discussion of Sir Walter Raleigh's connection to the intellectual environment of his time. It analyses Raleigh's position as the focal point for 'The School of Night', a speculated group of literary, philosophical and scientific figures including prominent individuals such as Christopher Marlowe, George Chapman and Thomas Herriot. Whilst there is no firm evidence for the existence of a clearly defined 'School', this remains a thoughtful and rigorous study. It contextualises the development of new ideas during the time, and reveals the close connection between literature and theoretical developments in other areas. A fascinating book, it will be of value to anyone with an interest in the cultural atmosphere of the English Renaissance.

This book presents and analyzes specific metaphysical tendencies that were revived within particular branches of French philosophy from the 1930s to the 1960s. Using the examples of the five philosophers active in this period (Louis Lavelle, Ferdinand Alquie, Jean Wahl, Maurice Merleau-Ponty and Emmanuel Levinas), who did not belong to or did not form any school of thought, the author attempts to show that the specificity of this non-classical metaphysics could be located in its anti-naturalist, non-substantial, non-objectival, dialectic, critical, non-systematic and pluralist character. The analysis is preceded by a comprehensive introduction in which both theoretical and historical inspirations for the ideas presented in the book are explained. The summary provides possible influences that the described ideas could exercise over more recent currents in French philosophy.

In the late 1960s, a whole pantheon of thinkers regarding themselves as radicals stole a part of the anarchic praxis of late capitalism, turned it into philosophy, and with the resulting set of views turned against the foundations of the system in a purportedly radical gesture. Postmodernism was the name for the superficially revolutionary culture which then came into existence. The thought of the late left appears as the subsequent response to the cunning of the system. The main figures of Farewell to Postmodernism are Perry Anderson, David Harvey, Fredric Jameson, Terry Eagleton and Slavoj Zizek. The book provides an encyclopaedic introduction to their work, while at the same time seeking to grasp the current trajectory of radical thought.

The letters of Heloise and Abelard will remain one of the great, romantic and intellectual documents of human civilization while they, themselves, are probably second only to Romeo and Juliet in the fame accrued by tragic lovers. Here for the first time in Mart Martin McLaughlin's edition is the complete correspendence with commentary.

This is an exploration and analysis of Aquinas's contribution to the philosophy of religion. It examines Aquinas's contexts, his views on philosophy and theology, as well as faith and reason. His arguments for God's existence, responses to objections against God's existence and his characterization of the nature of God are examined.

This is the first comprehensive study of the Renaissance commonplace-book. Commonplace-books were the information-organizers of Early Modern Europe, notebooks of quotations methodically arranged for easy retrieval. From their first introduction to the rudiments of Latin to the specialized studies of leisure reading of their later years, the pupils of humanist schools were trained to use commonplace-books, which formed an immensely important element of Renaissance education. The common-place book mapped and resourced Renaissance culture's moral thinking, its accepted strategies of argumentation, its rhetoric, and its deployment of knowledge. In this ground-breaking study Ann Moss investigates the commonplace-book's medieval antecedents, its methodology and use as promulgated by its humanist advocates, its varieties as exemplified in its printed manifestations, and the reasons for its gradual decline in the seventeenth century. The book covers the Latin culture of Early Modern Europe and its vernacular counterparts and continuations, particularly in France. Printed Commonplace-Books and the Structuring of Renaissance Thought is much more than an account of humanist classroom practice: it is a major work of cultural history.

Though the subject of this work, "nominalism and contemporary nom inalism," is philosophical, it cannot be fully treated without relating it to data gathered from a great variety of domains, such as biology and more especially ethology, psychology, linguistics and neurobiology. The source of inspiration has been an academic work I wrote in order to obtain a postdoctoral degree, which is called in Belgium an "Aggregaat voor het Hoger Onderwijs" comparable to a "Habilitation" in Germany. I want to thank the National Fund of Scientific Research, which accorded me several grants and thereby enabled me to write the academic work in the first place and thereafter this book. I also want to thank Prof. SJ. Doorman (Technical University of Delft) and Prof. G. Nuchelmans (University of Leiden), who were members of the jury of the "Aggre gaatsthesis," presented to the Free University of Brussels in 1981 and who by their criticisms and suggestions encouraged me to write the present book, the core of which is constituted by the general ideas then formulated. I am further obliged to Mr. X, the referee who was asked by Jaakko Hintikka to read my work and who made a series of constructive remarks and recom mendations. My colleague Marc De Mey (University of Ghent) helped me greatly with the more formal aspects of my work and spent too much of his valuable time and energy to enable me to deliver a presentable copy. All remaining shortcomings are entirely my responsibility. I asked Prof."

This is a fully revised edition of one of the most successful volumes in the Cambridge Texts in the History of Political Thought series. Incorporating extensive updates to the editorial apparatus, including the introduction, suggestions for further reading, and footnotes, this third edition of More's Utopia has been comprehensively re-worked to take into account scholarship published since the second edition in 2002. The vivid and engaging translation of the work itself by Robert M. Adams includes all the ancillary materials by More's fellow humanists that, added to the book at his own request, collectively constitute the first and best interpretive guide to Utopia. Unlike other teaching editions of Utopia, this edition keeps interpretive commentary - whether editorial annotations or the many pungent marginal glosses that are an especially attractive part of the humanist ancillary materials - on the page they illuminate instead of relegating them to endnotes, and provides students with a uniquely full and accessible experience of More's perennially fascinating masterpiece.

In the year 1985, presumed to mark the 850th anniversary of Maimonides' birth, the Sixth Jerusalem Philosophical Encounter was dedicated to Maim onides as philosopher. We did not enter into the other aspects of his work, rabbinical, legal, medical, etc., except in so far as the relation between his philosophy and his work in halakha (Jewish law) is itself a philosophical question. That no one is quite certain about Maimonides' date of birth is symbolic of the state of his philosophy as well. Maimonides' thought poses various enigmas, lends itself to contradictory interpretations and gives rise today, as it did in the Middle Ages, to sustained controversies. Some of the contribu tions to the present volume deal with these and cognate topics. Others deal with certain aspects of the philosophical tradition in which Maimonides was rooted, with some traits peculiar to the Islamic society in the midst of which he lived, and with his influence on Christian scholasticism. Maimonides' thought had many facets, and for this and other reasons the question as to his place and stature in the history of philosophy admits of no simple answer. In this volume an attempt has been made to draw atten tion to some of these complexities."

In this collection of articles, Kari Elisabeth Borresen and Kari Vogt point out the convergence of androcentric gender models in the Christian and Islamic traditions. They provide extensive surveys of recent research in women's studies, with bio-socio-cultural genderedness as their main analytical category. Matristic writers from late Antiquity, the Middle Ages and the Renaissance are analysed in terms of a female God language, reshaping traditional theology. The persisting androcentrism of 20th-century Christianity and Islam, as displayed in institutional documents promoting women's specific functions, is critically exposed. This volume presents a pioneering investigation of correlated Christian and Islamic gender models which has hitherto remained uncompared by women's studies in religion. This work will serve scholars and students in the humanistic disciplines of theology, religious studies, Islamic studies, history of ideas, Medieval philosophy and women's history. "