This book examines the potential of conducting studies in comparative hagiology, through parallel literary and historical analyses of spiritual life writings pertaining to distinct religious contexts. In particular, it focuses on a comparative analysis of the early sources on the medieval Christian Saint Francis of Assisi (1182-1226) and the Tibetan Buddhist Milarepa (c. 1052-1135), up to and including the so-called 'standard versions' of their life stories written by Bonaventure of Bagnoregio (1221-1274) and Tsangnyoen Heruka (1452-1507) respectively. The book thus demonstrates how in the social and religious contexts of both 1200s Italy and 1400s Tibet, narratives of the lives, deeds and teachings of two individuals recognized as spiritual champions were seen as the most effective means to promote spiritual, doctrinal and political agendas. Therefore, as well being highly relevant to those studying hagiographical sources, this book will be of interest to scholars working across the fields of religion and the comparative study of religious phenomena, as well as history and literature in the pre-modern period.

Carl Vogta (TM)s quarrel with Rudolph Wagner is considered to be a culmination of the materialism dispute in the 19th century. Out of this basically academic issue on the nature of human mental functions, a personal dispute quickly developed which was unrivalled in thematic incisiveness and expression. The aim of this study is the detailed linguistic analysis of the polemics and argumentation in this dispute based on extensive text excerpts, in which for the first time detailed linguistic studies on Vogt and Wagner are presented.

Noch immer gilt der niederlandische Jurist und Theologe Hugo Grotius (1583-1645) weithin als der Begrunder des modernen Natur- und Voelkerrechts. In seinem bahnbrechenden Werk De iure belli ac pacis (1625) entwirft er ein vom theologischen Ballast befreites und an naturrechtlichen Vorstellungen orientiertes Rechtsgebaude, das fur die weitere Entwicklung europaischen Staats- und Voelkerrechtsdenkens massgeblich war und ist. Die Untersuchung weist nach, dass Grotius in den wesentlichen rechtstheoretischen, staats- und voelkerrechtlichen Konzeptionen auf die in den Werken De legibus ac Deo legislatore (1612) und Defensio fidei (1613) des spanischen Jesuiten Francisco Suarez (1548-1617) entwickelte Rechtslehre zuruckgreift, und dass damit eine Kontinuitat des (spat)scholastischen Rechtsdenkens uber Grotius bis in die Moderne belegt werden kann.

Born in Saxony in 1096, Hugh became an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, where he spent the remainder of his life, eventually becoming the head of the school there. His writings cover the whole range of arts and sacred science taught in his day. Paul Rorem offers a basic introduction to Hugh's theology, through a comprehensive survey of his works. He argues that Hugh is best understood as a teacher of theology, and that his numerous and varied writings are best appreciated as a comprehensive pedagogical program of theological education and spiritual formation. Drawing his evidence not only from Hugh's own descriptions of his work but from the earliest manuscript traditions of his writings, Rorem organizes and presents his corpus within a tri-part framework. Upon a foundation of training in the liberal arts and history, a structure of doctrine is built up, which is finally adorned with moral formation. Within this scheme of organization, Rorem treats each of Hugh's major works (and many minor ones) in its appropriate place, orienting the reader briefly yet accurately to its contents, as well as its location in Hugh's overarching program of theological pedagogy.

Born in Saxony in 1096, Hugh became an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, where he spent the remainder of his life, eventually becoming the head of the school there. His writings cover the whole range of arts and sacred science taught in his day. Paul Rorem offers a basic introduction to Hugh's theology, through a comprehensive survey of his works. He argues that Hugh is best understood as a teacher of theology, and that his numerous and varied writings are best appreciated as a comprehensive pedagogical program of theological education and spiritual formation. Drawing his evidence not only from Hugh's own descriptions of his work but from the earliest manuscript traditions of his writings, Rorem organizes and presents his corpus within a tri-part framework. Upon a foundation of training in the liberal arts and history, a structure of doctrine is built up, which is finally adorned with moral formation. Within this scheme of organization, Rorem treats each of Hugh's major works (and many minor ones) in its appropriate place, orienting the reader briefly yet accurately to its contents, as well as its location in Hugh's overarching program of theological pedagogy.

This edited volume presents a comprehensive history of modern logic from the Middle Ages through the end of the twentieth century. In addition to a history of symbolic logic, the contributors also examine developments in the philosophy of logic and philosophical logic in modern times. The book begins with chapters on late medieval developments and logic and philosophy of logic from Humanism to Kant. The following chapters focus on the emergence of symbolic logic with special emphasis on the relations between logic and mathematics, on the one hand, and on logic and philosophy, on the other. This discussion is completed by a chapter on the themes of judgment and inference from 1837-1936. The volume contains a section on the development of mathematical logic from 1900-1935, followed by a section on main trends in mathematical logic after the 1930s. The volume goes on to discuss modal logic from Kant till the late twentieth century, and logic and semantics in the twentieth century; the philosophy of alternative logics; the philosophical aspects of inductive logic; the relations between logic and linguistics in the twentieth century; the relationship between logic and artificial intelligence; and ends with a presentation of the main schools of Indian logic.
The Development of Modern Logic includes many prominent philosophers from around the world who work in the philosophy and history of mathematics and logic, who not only survey developments in a given period or area but also seek to make new contributions to contemporary research in the field. It is the first volume to discuss the field with this breadth of coverage and depth, and will appeal to scholars and students of logic and itsphilosophy.

The problem of moral luck is that there is a contradiction in our common sense ideas about moral responsibility. In one strand of our thinking, we believe that a person can become more blameworthy by luck. For example, two reckless drivers manage their vehicles in the same way, and one but not the other kills a pedestrian. We blame the killer driver more than the merely reckless driver, because we believe that the killer driver is more blameworthy. Nevertheless, this idea contradicts another feature of our thinking captured in this moral principle: A person's blameworthiness cannot be affected by that which is not within her control. Thus, our ordinary thinking about moral responsibility implies that the drivers are and are not equally blameworthy. In Defense of Moral Luck aims to make progress in resolving this contradiction. Hartman defends the claim that certain kinds of luck in results, circumstance, and character can partially determine the degree of a person's blameworthiness. He also explains why there is a puzzle in our thinking about moral responsibility in the first place if luck often affects a person's praiseworthiness and blameworthiness. Furthermore, the book's methodology provides a unique way to advance the moral luck debate with arguments from diverse areas in philosophy that do not bottom out in standard pro-moral luck intuitions.

Sandra Visser and Thomas Williams offer a brief, accessible introduction to the life and thought of St. Anselm (c. 1033-1109). Anselm, who was Archbishop of Canterbury for the last 16 years of his life, is unquestionably one of the foremost philosopher-theologians of the Middle Ages. Indeed he may have been the greatest Christian thinker in the 800 years between Augustine and Aquinas. His keen and rigorous thinking earned him the title 'The Father of Scholasticism.' The influence of his contributions to ethics and philosophical theology is clearly discernible in figures as various as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-thirteenth and fourteenth centuries, and the Protestant Reformers. The prevalence of self-identified Anselmians - and anti-Anselmians - in contemporary philosophy of religion attests to the enduring importance of his approach to the divine nature. Visser and Williams's book falls into two main parts. The first will elucidate Anselm's metaphysics, concluding with an examination of Anselm's account of truth, which serves as a capstone for his metaphysical system. The second part focuses on Anselm's theory of knowledge. Topics considered include Anselm's general account of cognition and his odd but compelling theory of language-acquisition and the role it plays in discourse about the divine. The third section of the book is devoted to the moral life. Anselm's account of the foundations of ethics is philosophically of great interest, the authors show, because it effectively combines insights that contemporary philosophers have thought to be antithetical. In the fourth and last section, they turn to Anselm's philosophical explorations of Christian doctrine, including Redemption, the Trinity, and the Incarnation. They show how Anselm puts his metaphysical system to work in establishing the coherence of Christian doctrine and explain how his philosophical theology rests on his theory of knowledge.

This is a brief, accessible introduction to the thought of the philosopher John Buridan (ca. 1295-1361). Little is known about Buridan's life, most of which was spent studying and then teaching at the University of Paris. Buridan's works are mostly by-products of his teaching. They consist mainly of commentaries on Aristotle, covering the whole extent of Aristotelian philosophy, ranging from logic to metaphysics, to natural science, to ethics and politics. Aside from these running commentaries on Aristotle's texts, Buridan wrote influential question-commentaries. These were a typical genre of the medieval scholastic output, in which the authors systematically and thoroughly discussed the most problematic issues raised by the text they were lecturing on. The question-format allowed Buridan to work out in detail his characteristically nominalist take on practically all aspects of Aristotelian philosophy, using the conceptual tools he developed in his works on logic. Buridan's influence in the late Middle Ages can hardly be overestimated. His ideas quickly spread not only through his own works, but to an even larger extent through the work of his students and younger colleagues, such as Nicholas Oresme, Marisilius of Inghen, and Albert of Saxony, who in turn became very influential themselves, and turned Buridan's ideas into standard textbook material in the curricula of many late medieval European universities. With the waning of scholasticism Buridan's fame quickly faded. Gyula Klima argues, however, that many of Buridan's academic concerns are strikingly similar to those of modern philosophy and his work sometimes quite directly addresses modern philosophical questions.

First published fifteen years ago, Ethica Thomistica is widely recognized as one of the finest introductions to St. Thomas's moral philosophy. Though the book has been out of print for several years, scholars and students still refer to it as the standard resource on Thomistic ethics. In this much-anticipated, revised edition, Ralph McInerny revisits the basics of Thomas's teachings and offers a brief, intelligible, and persuasive summary.

Sandra Visser and Thomas Williams offer a brief, accessible introduction to the life and thought of St. Anselm (c. 1033-1109). Anselm, who was Archbishop of Canterbury for the last 16 years of his life, is unquestionably one of the foremost philosopher-theologians of the Middle Ages. Indeed he may have been the greatest Christian thinker in the 800 years between Augustine and Aquinas. His keen and rigorous thinking earned him the title 'The Father of Scholasticism.' The influence of his contributions to ethics and philosophical theology is clearly discernible in figures as various as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-thirteenth and fourteenth centuries, and the Protestant Reformers. The prevalence of self-identified Anselmians - and anti-Anselmians - in contemporary philosophy of religion attests to the enduring importance of his approach to the divine nature. Visser and Williams's book falls into two main parts. The first will elucidate Anselm's metaphysics, concluding with an examination of Anselm's account of truth, which serves as a capstone for his metaphysical system. The second part focuses on Anselm's theory of knowledge. Topics considered include Anselm's general account of cognition and his odd but compelling theory of language-acquisition and the role it plays in discourse about the divine. The third section of the book is devoted to the moral life. Anselm's account of the foundations of ethics is philosophically of great interest, the authors show, because it effectively combines insights that contemporary philosophers have thought to be antithetical. In the fourth and last section, they turn to Anselm's philosophical explorations of Christian doctrine, including Redemption, the Trinity, and the Incarnation. They show how Anselm puts his metaphysical system to work in establishing the coherence of Christian doctrine and explain how his philosophical theology rests on his theory of knowledge.

Neostoicism was one of the most important intellectual movements of the sixteenth and seventeenth centuries. It started in the Protestant Netherlands during the revolt against Catholic Spain. Very quickly it began to influence both the theory and practice of politics in many parts of Europe. It proved to be particularly useful and appropriate to the early modern militaristic states; for, on the basis of the still generally accepted humanistic values of classical antiquity, it promoted a strong central power in the state, raised above the conflicting doctrines of the theologians. Characteristically, a great part of Neostoic writing was concerned with the nationally organized military institutions of the state. Its aim was the general improvement of social discipline and the education of the citizen to both the exercise and acceptance of bureaucracy, controlled economic life and a large army.

Thomas More remains one of the most enigmatic thinkers in history, due in large part to the enduring mysteries surrounding his best-known work, Utopia. He has been variously thought of as a reformer and a conservative, a civic humanist and a devout Christian, a proto-communist and a monarchical absolutist. His work spans contemporary disciplines from history to politics to literature, and his ideas have variously been taken up by seventeenth-century reformers and nineteenth-century communists. Through a comprehensive treatment of More's writing, from his earliest poetry to his reflections on suffering in the Tower of London, Joanne Paul engages with both the rich variety and some of the fundamental consistencies that run throughout More's works. In particular, Paul highlights More's concern with the destruction of what is held 'in common', whether it be in the commonwealth or in the body of the church. In so doing, she re-establishes More's place in the history of political thought, tracing the reception of his ideas to the present day. Paul's book serves as an essential foundation for any student encountering More's writing for the first time, as well as providing an innovative reconsideration of the place of his works in the history of ideas.

Aristotle's Politics is widely acknowledged as a classic and one of the founding texts of political theory and philosophy. Written by a leading expert in ancient philosophical thought, Aristotle and the Politics is a coherent guide that makes sense of an often difficult and disorganized work, carefully explaining its key themes. Jean Roberts introduces and assesses: Aristotle's life and the background to Politics the ideas and text of Politics the continuing importance of Aristotle's work to philosophy today. Aristotle is one of the most important figures in Western thought and Politics contains some of our earliest ideas about democracy. This is essential reading for all students of philosophy and political thought.

The relationship between morality and self-interest is a perennial one in philosophy, at the center of moral theory. It goes back to Plato's Republic, which debated whether living morally was in a person's best interest or simply for dupes. Hobbes also claimed that morality was not in the best interests of the individual; Kant, however, thought that morality ought to be followed anyway even if it was not in a person's interest. Aristotle, Hume, Machiavelli, and Nietzsche all had much to say on the subject, and contemporary philosophers like Thomas Nagel and David Gauthier discuss it a good deal as well. Little of the contemporary work has been published in book format however. Bloomfield's edited volume is the first such book truly devoted to this important topic, presenting brand new, commissioned articles on this subject by some of the top philosophers working today. Bloomfield provides an introduction to the topic and its place in philosophical history in his introduction. The volume will then be divided into three sections. The first will lay out the two sides of the debate; the second will cover views on morality as external to the self and thus not in our self-interest; and the third will focus on morality as intrinsic to the self and thus in our self-interest. Contributions includes newly published work by 13 top-notch philosophers, among them Thomas Nagel, Julia Annas, Samuel Scheffler, David Schmidtz, and Terence Irwin, as well as a previously published piece by W. D. Falk. The volume will act as a useful collection of scholarship by top figures, and as a resource and course book on an important topic.

Guardians of Republicanism analyses the political and intellectual history of Renaissance Florence-republican and princely-by focusing on five generations of the Valori family, each of which played a dynamic role in the city's political and cultural life. The Valori were early and influential supporters of the Medici family, but were also crucial participants in the city's periodic republican revivals throughout the Renaissance. Mark Jurdjevic examines their political struggles and conflicts against the larger backdrop of their patronage and support of the Neoplatonic philosopher Marsilio Ficino, the radical Dominican prophet Girolamo Savonarola, and Niccolo Machiavelli, the premier political philosopher of the Italian Renaissance. Each of these three quintessential Renaissance reformers and philosophers relied heavily on the patronage of the Valori, who evolved an innovative republicanism based on a hybrid fusion of the classical and Christian languages of Florentine communal politics. Jurdjevic's study thus illuminates how intellectual forces-humanist, republican, and Machiavellian-intersected and directed the politics and culture of the Florentine Renaissance.

In den Essays dieses Buches geht es darum, in problemorientierter Durchmusterung dreier historisch wirksamer Denkansatze Perspektiven fur integrale Zukunftsgestaltung zu gewinnen. Thematisiert werden Carl Gustav Jung (1875-1961), der zu den Pionieren moderner Tiefenpsychologie gezahlt wird und in seinen Analysen des "Archetyps" der Trinitat ein Modell fur menschliche Selbstfindung vorlegt, der protestantische Theologe Georg Wilhelm Friedrich Hegel (1770-1831), der das Trinitarische im Medium seiner aprioristisch deduzierten Dialektik als die alles bewirkende Selbstentfaltung des reinen Begriffes darstellt, der lateinische Kirchenvater Aurelius Augustinus (354-430), der wahrend seiner Auseinandersetzung mit den antiken Skeptikern in menschlicher Geistinnerlichkeit das lebendig pulsierende Ineinander von Sein, Erkennen und Wollen entdeckt und diese onto-logo-ethische Ganzheit als in-ek-kon-sistenzalen Prozess erlautert, welcher, in Bedingtes und Unbedingtes spezifiziert, ein universales Format aufzuweisen hat. In ganzheitlich orientierten Eroerterungen wird die unloesbare Verflochtenheit von Welt-, Selbst- und Gotteserkenntnis hervorgehoben. Im Bezug auf Hegel und den (bisweilen) "hegelianisierenden" C. G. Jung ist dabei anzumerken, dass reines Begriffsdenken, das methodisch die Totalabstraktion alles Inhaltlichen voraussetzt, zu einer Hypostasierung des Negativen fuhrt. Die dadurch entstehenden Aporien finden eine Aufloesung, sobald die inhaltsbezogene Abstraktion rekultiviert wird und - von Augustinus her - alles Raumzeitliche in spezifisch begrenzter Teilhabe an der an sich unbegrenzten Positivitat des trikausalen Seinsgrundes betrachtet wird. Das prozess- und relationstheoretisch interpretierte Theologumenon der Trinitat lasst sich, kurz gesagt, als dasjenige auffassen, was es ermoeglicht, die in fruher Neuzeit entstandene Diastase zwischen Glaubens- und Wissensanspruchen (zwischen einem Fideismus, der nichts wissen will, und einem Rationalismus, der nichts glauben will) zu uberwinden.

The three ancient commentaries on Aristotle's On the Soul (De anima) are interesting because the commentators, as neo-Platonists, understand the soul completely differently than Aristotle. For them, the soul is the inseperable life principle of the body, a spiritual entity. In response to this challenge, the commentator Priscian (ca. 530 AD) develops the most detailed antique theory of human self-consciousness, which is reconstructed here for the first time.

This book of fifteen essays is presented in honor of one of the premier historians of medieval philosophy, Armand Maurer of the Pontifical Institute for Mediaeval Studies and the University of Toronto. The authors, internationally recognized scholars in the field of medieval philosophy and theology, are friends, colleagues, and students of Fr. Maurer. They are united in a common love of medieval thought and a common appreciation of philosophizing through the study of the history of philosophy. Their interests and methodologies, however, are diverse, and cover a range from Justin Marytr, who died during the reign of Marcus Aurelius, to Bartholomew Mastrius, a contemporary of Descartes. The contributions are arranged chronologically, beginning with John Rist's essay on Christian philosophy during the patristic era. Richard Taylor demonstrates the importance of Arabic philosophical thought for the Latin West during the scholastic era, which began in the thirteenth century. R. James Long treats the early scholastics Richard Fishacre and Richard Rufus. Following Maurer's central interest, the majority of the essays (by R. E. Houser, Leo Elders, Lawrence Dewan, David B. Twetten, Mary C. Sommers, and James P. Reilly) treat aspects of the thought of Thomas Aquinas. But just as Maurer did not confine himself to Aquinas, this volume reaches out to other thirteenth-century figures and topics. John Wippel looks at Godfrey of Fontaines, Timothy B. Noone studies the Franciscans Matthew of Aquasparta and Peter John Olivi, and Stephen Brown adds the Franciscan Peter of Candia. Reflecting Maurer's own interests in fourteenth-century philosophy are the contributions of Calvin Normore on logic and Girard Etzkorn on the Franciscan Francis of Mayronis. The essay by Norman Wells focuses on the Franciscan Batholomew Mastrius. The volume concludes with a wonderful autobiography of his education by Maurer himself and a biliography of Maurer's writings.

Jacques Maritain was deeply engaged in the intellectual and political life of France through the turbulent decades that included the two world wars. Accordingly, his philosophical reflections often focus on an attempt to discover man's role in sustaining a social and political order that seeks and maintains both liberty and peace. "Scholasticism and Politics", first published in 1940, is a collection of nine lectures Maritain delivered at the University of Chicago in 1938. While the lectures address a variety of diverse topics, they explore three broad topics: the nature of modern culture, its relationship to Christianity, and the origins of the crisis which has engulfed it; the true nature and authentic foundations of human freedom and dignity and the threats posed to them by the various materialist and naturalistic philosophies that dominate the modern cultural scene; and, the principles that provide the authentic foundation of a social order in accord with human dignity. Maritain championed the cause of what he called personalist democracy - a regime committed to popular sovereignty, constitutionalism, limited government, and individual freedom. He believed a personalist democracy offered the modern world the possibility of a political order most in keeping with the demands of human dignity, Christian values, and the common good.

Seit jeher gilt der Gesellschaftsvertrag als eine auf dem Sinai der Aufklarung empfangene, gluckverheissende Weltgabe. Auflehnende Stimmen dawider sind langst im Dunkel verflossener Zeitalter verstummt. Indes lohnt ein Blick auf diejenigen Denker, welche den Finger auf signifikante Unzulanglichkeiten des Sozialkontrakts gelegt haben. Denn insbesondere, um bei unseren zunehmend komplexeren Gesellschaftsproblemen eine fruchtbringende Aussenperspektive zu erlangen, ist es als sinnstiftend anzusehen, sich den Anti-Gesellschafts-Vertrags-Theorien zuzuwenden. Mithin ist dieser Band bemuht, vermoege einer Gegenuberstellung ihrer massgeblichsten Reprasentanten, Carl Ludwig von Haller und Joseph Graf de Maistre, im Kontext der politischen Ideengeschichte erhellende Einsichten zu gewinnen.