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.

Causality and Mind presents seventeen of Nicholas Jolley's essays on early modern philosophy, which focus on two main themes. One theme is the continuing debate over the nature of causality in the period from Descartes to Hume. Jolley shows that, despite his revolutionary stance, Descartes did no serious re-thinking about causality; it was left to his unorthodox disciple Malebranche to argue that there is no place for natural causality in the new mechanistic picture of the physical world. Several essays explore critical reactions to Malebranche's occasionalism in the writings of Leibniz, Berkeley, and Hume, and show how in their different ways Leibniz and Hume respond to Malebranche by re-instating the traditional view that science is the search for causes. A second theme of the volume is the set of issues posed by Descartes' innovations in the philosophy of mind. It is argued that Malebranche is once again a pivotal figure. In opposition to Descartes Malebranche insists that ideas, the objects of thought, are not psychological but abstract entities; he thus opposes Descartes' 'dustbin theory of the mind'. Malebranche also challenges Descartes' assumption that intentionality is a mark of the mental and his commitment to the superiority of self-knowledge over knowledge of body. Other essays discuss the debate over innate ideas, Locke's polemics against Descartes' theory of mind, and the issue of Leibniz's phenomenalism. A major aim of the volume is to show that philosophers in the period are systematic critics of their contemporaries and predecessors.

Modern developments in philosophy have provided us with tools, logical and methodological, that were not available to Medieval thinkers - a development that has its dangers as well as opportunities. Modern tools allow one to penetrate old texts and analyze old problems in new ways, offering interpretations that the old thinkers could not have known. But unless one remains sensitive to the fact that language has undergone changes, bringing with it a shift in the meaning of terminology, one can easily perpetrate an anachronism. Yet there is a growing need to bring modern tools and to bear on the struggle for greater understanding of the problems studied and the solutions found by the ancient scholars. If we remain sensitive to the dangers, this openness to new methods can be expected to widen our perspectives and deepen our knowledge of old material. The focus in the present volume is on problems in Medieval and contemporary philosophy of religion.

Treatise on Divine Predestination is one of the early writings of the author of the great philosophical work Periphyseon (On the Division of Nature), Johannes Scottus (the Irishman), known as Eriugena (died c. 877 A.D.). It contributes to the age-old debate on the question of human destiny in the present world and in the afterlife.

Thomas Aquinas (1224/6-1274) lived an active, demanding academic and ecclesiastical life that ended while he was still comparatively young. He nonetheless produced many works, varying in length from a few pages to a few volumes. The present book is an introduction to this influential author and a guide to his thought on almost all the major topics on which he wrote. The book begins with an account of Aquinas's life and works. The next section contains a series of essays that set Aquinas in his intellectual context. They focus on the philosophical sources that are likely to have influenced his thinking, the most prominent of which were certain Greek philosophers (chiefly Aristotle), Latin Christian writers (such as Augustine), and Jewish and Islamic authors (such as Maimonides and Avicenna). The subsequent sections of the book address topics that Aquinas himself discussed. These include metaphysics, the existence and nature of God, ethics and action theory, epistemology, philosophy of mind and human nature, the nature of language, and an array of theological topics, including Trinity, Incarnation, sacraments, resurrection, and the problem of evil, among others. These sections include more than thirty contributions on topics central to Aquinas's own worldview. The final sections of the volume address the development of Aquinas's thought and its historical influence. Any attempt to present the views of a philosopher in an earlier historical period that is meant to foster reflection on that thinker's views needs to be both historically faithful and also philosophically engaged. The present book combines both exposition and evaluation insofar as its contributors have space to engage in both. This Handbook is therefore meant to be useful to someone wanting to learn about Aquinas's philosophy and theology while also looking for help in philosophical interaction with it.

In this groundbreaking collection of essays the history of philosophy appears in a fresh light, not as reason's progressive discovery of its universal conditions, but as a series of unreconciled disputes over the proper way to conduct oneself as a philosopher. By shifting focus from the philosopher as proxy for the universal subject of reason to the philosopher as a special persona arising from rival forms of self-cultivation, philosophy is approached in terms of the social office and intellectual deportment of the philosopher, as a personage with a definite moral physiognomy and institutional setting. In so doing, this collection of essays by leading figures in the fields of both philosophy and the history of ideas provides access to key early modern disputes over what it meant to be a philosopher, and to the institutional and larger political and religious contexts in which such disputes took place.

This book offers a comprehensive treatment of the philosophical system of the seventeenth-century philosopher Pierre Gassendi. Gassendi's importance is widely recognized and is essential for understanding early modern philosophers and scientists such as Locke, Leibniz and Newton. Offering a systematic overview of his contributions, LoLordo situates Gassendi's views within the context of sixteenth- and early seventeenth-century natural philosophy as represented by a variety of intellectual traditions, including scholastic Aristotelianism, Renaissance Neo-Platonism, and the emerging mechanical philosophy. LoLordo's work will be essential reading for historians of early modern philosophy and science.

TABLE OF CONTENTS: Translator's Introduction Introduction by Genevieve Rodis-Lewis The Passions of the Sou l: Preface PART I: About the Passions in General, and Incidentally about the Entire Nature of Man PART II: About the Number and Order of the Passions, and the Explanation of the Six Primitives PART III: About the Particular Passions Lexicon: Index to Lexicon Bibliography Index Index Locorum

overall title and the commentary of Narboni, but in which the treatise is given a close association rath De Substantia Orbis VII, which immedi ately follows it in the text. This third version is the sole case in which a Hebrew translator can be named: the translation was made by Todros Todrosi in the year 1340. The only conclusion to be drawn from his translation is that Todrosi may definitively be eliminated as the translator of any of the other ver sions. However, we may be able to draw a tentative conclusion as to the formation of the Hebrew collection. The earliest evidence for the existence of the nine treatise collec tion is the commentary of Narboni, completed in 1349. The fact that nine years earlier one treatise could be attached to a work outside the corpus may indicate that the Hebrew collection of nine treatises was formed during those nine years, or mar even indicate that Narboni him self collected the various treatises. 5 Narboni, however, was not the translator of these works In fact, no 1 definitive indication of the translator's identity exists. 6 3. The Nature of the Question-Form Steinschneider offered the following general characterization of Aver roes' Quaestiones: These are mostly brief discussions, more or less answers to questions; they may be partially occasioned by topics i9 his commentaries and may be considered as appendices to them."

The topic of certitude is much debated today. On one side, commentators such as Charles Krauthammer urge us to achieve "moral clarity." On the other, those like George Will contend that the greatest present threat to civilization is an excess of certitude. To address this uncomfortable debate, Susan Schreiner turns to the intellectuals of early modern Europe, a period when thought was still fluid and had not yet been reified into the form of rationality demanded by the eighteenth and nineteenth centuries. Schreiner argues that Europe in the sixteenth century was preoccupied with concerns similar to ours; both the desire for certainty - especially religious certainty - and warnings against certainty permeated the earlier era. Digging beneath overt theological and philosophical problems, she tackles the underlying fears of the period as she addresses questions of salvation, authority, the rise of skepticism, the outbreak of religious violence, the discernment of spirits, and the ambiguous relationship between appearance and reality. In her examination of the history of theological polemics and debates (as well as other genres), Schreiner sheds light on the repeated evaluation of certainty and the recurring fear of deception. Among the texts she draws on are Montaigne's Essays, the mystical writings of Teresa of Avila, the works of Reformation fathers William of Occam, Luther, Thomas Muntzer, and Thomas More; and the dramas of Shakespeare. The result is not a book about theology, but rather about the way in which the concern with certitude determined the theology, polemics and literature of an age.

By modern standards Bacon's writings are striking in their range and diversity, and they are too often considered a separate specialist concerns in isolation from each other. Dr Jardine finds a unifying principle in Bacon's preoccupation with 'method', the evaluation and organisation of information as a procedure of investigation or of presentation. She shows how such an interpretation makes consistent (and often surprising) sense of the whole corpus of Bacon's writings: how the familiar but misunderstood inductive method for natural science relations to the more information strategies of argument in his historical, ethical, political and literary work. There is a substantial and valuable study of the intellectual Renaissance background from which Bacon emerged and against which he reacted. Through a series of details comparisons and contrasts we are led to appreciate the true originality and ingenuity of Bacon's own views and also to discount the more superficial resemblances between them and later developments in the philosophy of science.

Aristotle's modal syllogistic has been an object of study ever since the time of Theophrastus; but these studies (apart from an intense flowering in the Middle Ages) have been somewhat desultory. Remarkably, in the 1990s several new lines of research have appeared, with series of original publications by Fred Johnson, Richard Patterson and Ulrich Nortmann. Johnson presented for the first time a formal semantics adequate to a de re reading of the apodeictic syllogistic; this was based on a simple intuition linking the modal syllogistic to Aristotelian metaphysics. Nortmann developed an ingenious de dicto analysis. Patterson articulated the links (both theoretical and genetic) between the modal syllogistic and the metaphysics, using an analysis which strictly speaking is neither de re nor de dicto. My own studies in this field date from 1976, when my colleague Peter Roeper and I jointly wrote a paper "Aristotle's apodeictic syllogisms" for the XXIInd History of Logic Conference in Krakow. This paper contained the disjunctive reading of particular affirmative apodeictic propositions, which I still favour. Nonetheless, I did not consider that paper's results decisive or comprehensive enough to publish, and my 1981 book The Syllogism contained no treatment of the modal syllogism. The paper's ideas lay dormant till 1989, when I read Johnson's and Patterson's initial articles. I began publishing on the topic in 1991. Gradually my thoughts acquired a certain comprehensiveness and systematicity, till in 1993 I was able to take a semester's sabbatical to write up a draft of this book.

On Power (De Potentia) is one of Aquinas's ''Disputed Questions'' (a systematic series of discussions of specific theological topics). It is a text which anyone with a serious interest in Aquinas's thinking will need to read. There is, however, no English translation of the De Potentia currently in print. A translation was published in 1932 under the auspices of the English Dominicans, but is now only available on a CD of translations of Aquineas coming from the InteLex Corporation. A new translation in book form is therefore highly desirable. However, the De Potentia is a very long work indeed (the 1932 translation fills three volumes), and a full translation would be a difficult publishing proposition as well as a challenge to any translator. Recognizing this fact, while wishing to make a solid English version of the De Potentia available, Fr. Richard Regan has produced this abridgement, which passes over some of the full text while retaining what seems most important when it comes to following the flow of Aquinas's thought.

In the great libraries of Europe and the United States, hidden in fading manuscripts on forgotten shelves, lie the works of medieval Hebrew logic. From the end of the twelfth century through the Renaissance, Jews wrote and translated commentaries and original compositions in Aristotelian logic. One can say without exaggeration that wherever Jews studied philosophy - Spain, France, Northern Africa, Germany, Palestine - they began their studies with logic. Yet with few exceptions, the manuscripts that were catalogued in the last century have failed to arouse the interest of modem scholars. While the history of logic is now an established sub-discipline of the history of philosophy, the history of Hebrew logic is only in its infancy. The present work contains a translation and commentary of what is arguably the greatest work of Hebrew logic, the Sefer ha-Heqqesh ha-Yashar (The Book of the Correct Syllogism) of Levi ben Gershom (Gersonides; 1288-1344). Gersonides is well known today as a philosopher, astronomer, mathematician, and biblical exegete. But in the Middle Ages he was also famous for his prowess as a logician. The Correct Syllogism is his attempt to construct a theory of the syllogism that is free of what he considers to be the 'mistakes' of Aristotle, as interpreted by the Moslem commentator A verroes. It is an absorbing, challenging work, first written by Gersonides when he was merely thirty-one years old, then significantly revised by him. The translation presented here is of the revised version.

Peter Abelard conducted many analyses of Scriptural and Patristic teachings, and achieved an extensive rapprochement between Christian and pagan thought. His public career was ended in 1140 by an ecclesiastical condemnation, but this touched upon the central issues facing the early leaders of the medieval scholastic movement and Abelard's own teachings continued to be controversial. Dr Luscombe considers the influence of Abelard's principal teachings among his contemporaries and successors. his aim is to explain the conflicting estimates of Abelard which were current in the twelfth century and later, and to provide a full account of the writings and varied fortunes of Abelard's disciples. He also examines the manuscript tradition of Abelard's work and that of his followers. The condemnation of 1140 repudiated Abelard's leading doctrines. This led some of Abelard's disciples to partly retreat from the position of their master, whereas some chose to adapt and extend his teachings.

The Bibliotheca Teubneriana, established in 1849, has evolved into the world's most venerable and extensive series of editions of Greek and Latin literature, ranging from classical to Neo-Latin texts. Some 4-5 new editions are published every year. A team of renowned scholars in the field of Classical Philology acts as advisory board: Gian Biagio Conte (Scuola Normale Superiore di Pisa) Marcus Deufert (Universitat Leipzig) James Diggle (University of Cambridge) Donald J. Mastronarde (University of California, Berkeley) Franco Montanari (Universita di Genova) Heinz-Gunther Nesselrath (Georg-August-Universitat Goettingen) Dirk Obbink (University of Oxford) Oliver Primavesi (Ludwig-Maximilians Universitat Munchen) Michael D. Reeve (University of Cambridge) Richard J. Tarrant (Harvard University) Formerly out-of-print editions are offered as print-on-demand reprints. Furthermore, all new books in the Bibliotheca Teubneriana series are published as eBooks. The older volumes of the series are being successively digitized and made available as eBooks. If you are interested in ordering an out-of-print edition, which hasn't been yet made available as print-on-demand reprint, please contact us: [email protected] All editions of Latin texts published in the Bibliotheca Teubneriana are collected in the online database BTL Online.

Keckermann remarked of the sixteenth century, "never from the begin ning of the world was there a period so keen on logic, or in which more books on logic were produced and studies oflogic flourished more abun dantly than the period-in which we live. " 1 But despite the great profusion of books to which he refers, and despite the dominant position occupied by logic in the educational system of the fifteenth, sixteenth and seven teenth centuries, very little work has been done on the logic of the post medieval period. The only complete study is that of Risse, whose account, while historically exhaustive, pays little attention to the actual logical 2 doctrines discussed. Otherwise, one can tum to Vasoli for a study of humanism, to Munoz Delgado for scholastic logic in Spain, and to Gilbert and Randall for scientific method, but this still leaves vast areas untouched. In this book I cannot hope to remedy all the deficiencies of previous studies, for to survey the literature alone would take a life-time. As a result I have limited myself in various ways. In the first place, I con centrate only on those matters which are of particular interest to me, namely theories of meaning and reference, and formal logic."

"One of the most provocative new books of the year, and, for me, mindblowing." -Michael Pollan, author of The Omnivore's Dilemma and How to Change Your Mind "Kripal makes many sympathetic points about the present spiritual state of America. . . . [He] continues to believe that spirituality and science should not contradict each other." -New York Times Book Review "Kripal prompts us to reflect on our personal assumptions, as well as the shared assumptions that create and maintain our institutions. . . . [His] work will likely become more and more relevant to more and more areas of inquiry as the century unfolds. It may even open up a new space for Americans to reevaluate the personal and cultural narratives they have inherited, and to imagine alternative futures." -Los Angeles Review of Books A "flip," writes Jeffrey J. Kripal, is "a reversal of perspective," "a new real," often born of an extreme, life-changing experience. The Flip is Kripal's ambitious, visionary program for unifying the sciences and the humanities to expand our minds, open our hearts, and negotiate a peaceful resolution to the culture wars. Combining accounts of rationalists' spiritual awakenings and consciousness explorations by philosophers, neuroscientists, and mystics within a framework of the history of science and religion, Kripal compellingly signals a path to mending our fractured world. Jeffrey J. Kripal holds the J. Newton Rayzor Chair in Philosophy and Religious Thought at Rice University and is the associate director of the Center for Theory and Research at the Esalen Institute in Big Sur, California. He has previously taught at Harvard Divinity School and Westminster College and is the author of eight books, including The Flip. He lives in Houston, Texas.

As originally planned this volume was meant to cover a somewhat wider scope than, in fact, it has turned out to do. When, in rg68, I initially conceived of preparing it, it was proposed to deal with several aspects of early modern scepticism, in addition to the fortuna of the Academica, and to publish various loosely related pieces under the title of 'Studies in the History of Early Modern Scepticism. ' Thereby, I foresaw that I would exhaust my knowledge of the subject and would then be able to turn my attention to other matters. In initiating my research on this topic, however, I soon found that there remained a much greater bulk of material to study than could possibly be dealt with between the covers of the single modest volume which I envisioned. My proposed section on Cicero's Academica was to cover between 50 and 75 pages in the original plan. It soon became apparent, however, especially after Joannes Rosa's hitherto unstudied commentary on Cicero's work was uncovered, that this material would have to be treated at a much greater length than I had foreseen. The present volume is the result of this expanded investigation. The monograph which has come from this alteration in plans has, I think, the virtues of continuity and cohesive ness and one hopes that these advantages offset the benefits of a broader scope which were sacrificed."