This book explores a wide range of topics relating to scientific and religious learning in the work of Bishop Robert Grosseteste (c. 1168-1253) and does so from various perspectives, including those of a twenty-first century scientists, historians, and philosophers as well as several medievalists. In particular, it aims to contribute to our understanding of where to place Grosseteste in the history of science (against the background of the famous claim by A.C. Crombie that Grosseteste introduced what we now might call "experimental science") and to demonstrate that the polymathic world of the medieval scholar, who recognized no dichotomy in the pursuit of scientific and philosophical/theological understanding, has much to teach those of us in the modern world who wrestle with the vexed question of the relationship between science and religion. The book comprises an edited selection of the best papers presented at the 3rd International Robert Grosseteste Conference (2014) on the theme of scientific and religious learning, especially in the work of Grosseteste.

Human beings have questioned their existence for as long as they have been able to ponder and reason. In attempting to answer the questions of human existence, some have become religious, others atheist; some spiritual, others agnostic; some scientific, others philosophical. Regardless of how the questions have been answered, we have only been left with more questions or the concession that many things about our existence are just unknowable or beyond our ability to understand. Because of the difficulty in continually pondering the conclusions of what seem to be unanswerable questions, we have turned our attention to fantasy and science fiction-genres of thought that allow us to escape the reality of own ignorance. Finally-a book has been written that solves this human dilemma It is the most powerful book ever composed on the subject matter. It transcends fantasy and science fiction in its simple presentation of reality and leaves the reader with the most profound perspective of human existence available. It has the potential of changing one's life, even the whole world, forever. This book answers all of life's questions, leaving none on which to speculate or remained confused. It provides the most complete and comprehensive answers to human reality ever given. Every piece of the puzzle needed to understand who we are and why we exist is included. And the most compelling element is that it speaks to our common sense-the very essence of our humanity If read with an open mind, this book will unfold a whole new perspective of the world and its inhabitants and what their relationship is with the rest of the Universe. With this new and much needed perspective, we stand to gain a full understanding of ourselves. We will no longer remain shackled with the chains of ignorance, prejudice, and inequality that have kept humankind in bondage and misery for thousands of years. Armed with this knowledge, we will be able to reshape our individual realities and together transform our world, not just for ourselves, but for all life upon earth.

Faith, Reason, and Revelation in the Thought of Theodore Beza investigates the direction of religious epistemology under a chief architect of the Calvinistic tradition (1519-1605). Mallinson contends that Beza defended and consolidated his tradition by balancing the subjective and objective aspects of faith and knowledge. He makes use of newly published primary sources and long-neglected biblical annotations in order to clarify the thought of an often misunderstood individual from intellectual history.

Terence Parsons presents a new study of the development and logical complexity of medieval logic. Basic principles of logic were used by Aristotle to prove conversion principles and reduce syllogisms. Medieval logicians expanded Aristotle's notation in several ways, such as quantifying predicate terms, as in 'No donkey is every animal', and allowing singular terms to appear in predicate position, as in 'Not every donkey is Brownie'; with the enlarged notation come additional logical principles. The resulting system of logic is able to deal with relational expressions, as in De Morgan's puzzles about heads of horses. A crucial issue is a mechanism for dealing with anaphoric pronouns, as in 'Every woman loves her mother'. Parsons illuminates the ways in which medieval logic is as rich as contemporary first-order symbolic logic, though its full potential was not envisaged at the time. Along the way, he provides a detailed exposition and examination of the theory of modes of common personal supposition, and the useful principles of logic included with it. An appendix discusses the artificial signs introduced in the fifteenth century to alter quantifier scope.

In his latest book, Terry Eagleton, one of the most celebrated intellects of our time, considers the least regarded of the virtues. His compelling meditation on hope begins with a firm rejection of the role of optimism in life's course. Like its close relative, pessimism, it is more a system of rationalization than a reliable lens on reality, reflecting the cast of one's temperament in place of true discernment. Eagleton turns then to hope, probing the meaning of this familiar but elusive word: Is it an emotion? How does it differ from desire? Does it fetishize the future? Finally, Eagleton broaches a new concept of tragic hope, in which this old virtue represents a strength that remains even after devastating loss has been confronted. In a wide-ranging discussion that encompasses Shakespeare's Lear, Kierkegaard on despair, Aquinas, Wittgenstein, St. Augustine, Kant, Walter Benjamin's theory of history, and a long consideration of the prominent philosopher of hope, Ernst Bloch, Eagleton displays his masterful and highly creative fluency in literature, philosophy, theology, and political theory. Hope without Optimism is full of the customary wit and lucidity of this writer whose reputation rests not only on his pathbreaking ideas but on his ability to engage the reader in the urgent issues of life. Page-Barbour Lectures

"Esteemed for providing the best available translations, Philosophic Classics: Ancient Philosophy, features complete works or complete sections of the most important works by the major thinkers, as well as shorter samples from transitional thinkers." First published in 1961, Forrest E. Baird's revision of "Philosophic Classics, "Pearson Education's long-standing anthology (available in split volumes), continues the tradition of providing generations of students with high quality course material. Using the complete works, or where appropriate, complete sections of works, this anthology allows philosophers to speak directly to students. "For more information on the main combined anthology, or the additional period volumes, please see below: " Philosophic Classics: From Plato to Derrida, 6/E "ISBN-10: 0205783864"Philosophic Classics, Volume I: Ancient Philosophy, 6/E "ISBN-10: 0205783856"Philosophic Classics, Volume III: Modern Philosophy, 6/E "ISBN-10: 0205783899"

Erasmus' Adages-a vast collection of the proverbial wisdom of Greek and Roman antiquity-was published in 1508 and became one of the most influential works of the Renaissance. It also marked a turning point in the history of Western thinking about literary property. At once a singularly successful commercial product of the new printing industry and a repository of intellectual wealth, the Adages looks ahead to the development of copyright and back to an ancient philosophical tradition that ideas should be universally shared in the spirit of friendship. In this elegant and tightly argued book, Kathy Eden focuses on both the commitment to friendship and common property that Erasmus shares with his favorite philosophers-Pythagoras, Plato, and Christ-and the early history of private property that gradually transforms European attitudes concerning the right to copy. In the process she accounts for the peculiar shape of Erasmus' collection of more than 3,000 proverbs and provides insightful readings of such ancient philosophical and religious thinkers as Pythagoras, Plato, Aristotle, Cicero, Iamblichus, Tertullian, Basil, Jerome, and Augustine.

This book considers how scientists, theologians, priests, and poets approached the relationship of the human body and ethics in the later Middle Ages. Is medicine merely a metaphor for sin? Or can certain kinds of bodies physiologically dispose people to be angry, sad, or greedy? If so, then is it their fault? Virginia Langum offers an account of the medical imagery used to describe feelings and actions in religious and literary contexts, referencing a variety of behavioral discussions within medical contexts. The study draws upon medical and theological writing for its philosophical basis, and upon more popular works of religion, as well as poetry, to show how these themes were articulated, explored, and questioned more widely in medieval culture.

Brian Davies offers the first in-depth study of Saint Thomas Aquinas's thoughts on God and evil, revealing that Aquinas's thinking about God and evil can be traced through his metaphysical philosophy, his thoughts on God and creation, and his writings about Christian revelation and the doctrines of the Trinity and the Incarnation.
Davies first gives an introduction to Aquinas's philosophical theology, as well as a nuanced analysis of the ways in which Aquinas's writings have been considered over time. For hundreds of years scholars have argued that Aquinas's views on God and evil were original and different from those of his contemporaries. Davies shows that Aquinas's views were by modern standards very original, but that in their historical context they were more traditional than many scholars since have realized.
Davies also provides insight into what we can learn from Aquinas's philosophy. Thomas Aquinas on God and Evil is a clear and engaging guide for anyone who struggles with the relation of God and theology to the problem of evil.

Elionor of Sicily, 1325-1375: A Mediterranean Queen's Life of Family, Administration, Diplomacy, and War follows Elionor of Sicily, the third wife of the important Aragonese king, Pere III. Despite the limited amount of personal information about Elionor, the large number of Sicilian, Catalan, and Aragonese chronicles as well as the massive amount of notarial evidence drawn from eastern Spanish archives has allowed Donald Kagay to trace Elionor's extremely active life roles as a wife and mother, a queen, a frustrated sovereign, a successful administrator, a supporter of royal war, a diplomat, a feudal lord, a fervent backer of several religious orders, and an energetic builder of royal sites. Drawing from the correspondence between the queen and her husband, official papers and communiques, and a vast array of notarial documents, the book casts light on the many phases of the queen's life.

Exploring and understanding how medieval Christians perceived and constructed the figure of the Prophet Muhammad is of capital relevance in the complex history of Christian-Muslim relations. Medieval authors writing in Latin from the 8th to the 14th centuries elaborated three main images of the Prophet: the pseudo-historical, the legendary, and the eschatological one. This volume focuses on the first image and consists of texts that aim to reveal the (Christian) truth about Islam. They have been taken from critical editions, where available, otherwise they have been critically transcribed from manuscripts and early printed books. They are organized chronologically in 55 entries: each of them provides information on the author and the work, date and place of composition, an introduction to the passage(s) reported, and an updated bibliography listing editions, translations and studies. The volume is also supplied with an introductory essay and an index of notable terms.

Few areas of study have led to such close and intense interactions among computer scientists, psychologists, and philosophers as the area now referred to as cognitive science. Within this discipline, few problems have inspired as much debate as the use of notions such as meaning, intentionality, or the semantic content of mental states in explaining human behavior. The set of problems surrounding these notions have been viewed by some observers as threatening the foundations of cognitive science as currently conceived, and by others as providing a new and scientifically sound formulation of certain classical problems in the philosophy of mind. The chapters in this volume help bridge the gap among contributing disciplines-computer science, philosophy, psychology, neuroscience-and discuss the problems posed from various perspectives.

This book examines the phenomenological anthropology of Edith Stein. It specifically focuses on the question which Stein addressed in her work Finite and Eternal Being: What is the foundational principle that makes the individual unique and unrepeatable within the human species? Traditional analyses of Edith Stein's writings have tended to frame her views on this issue as being influenced by Aristotle and Thomas Aquinas, while neglecting her interest in the lesser-known figure of Duns Scotus. Yet, as this book shows, with regard to the question of individuality, Stein was critical of Aquinas' approach, finding that of Duns Scotus to be more convincing. In order to get to the heart of Stein's readings of Duns Scotus, this book looks at her published writings and her personal correspondence, in addition to conducting a meticulous analysis of the original codexes on which her sources were based. Written with diligence and flair, the book critically evaluates the authenticity of Stein's sources and shows how the position of Scotus himself evolved. It highlights the originality of Stein's contribution, which was to rediscover the relevance of Mediaeval scholastic thought and reinterpret it in the language of the Phenomenological school founded by Edmund Husserl.

This book bridges medieval and contemporary philosophical thinkers, examining the relationship between fiction and philosophy for bringing about social change. Drawing on the philosophical reading and writing practices of medieval author Christine de Pizan and twentieth-century philosopher Luce Irigaray, and through an engagement with Hans-Georg Gadamer's work on tradition and hermeneutics, it develops means to re-write the stories and ideas that shape society. It argues that reading for change is possible; by increasing our capacity to perceive and engage tradition, we become more capable of positively shaping the forces that shape us. Following the example of the two women whose work it explores, Story and Philosophy works through philosophy and narrative to deeply transform the allegorical, political, and continental tradition it engages. It is essential reading for students and scholars interested in medieval studies, feminist studies, and critical theory.

This book is a historically informed and textually grounded study of the connections between Montaigne, the inventor of the essay, and Nietzsche, who thought of himself as an "attempter." In conversation with the Essais, Nietzsche developed key themes of his oeuvre: experimental scepticism, gay science, the quest for drives beneath consciousness, the free spirit, the affirmation of sexuality and the body, and the meaning of greatness. Robert Miner explores these connections in the context of Nietzsche's reverence for Montaigne-a reverence he held for no other author-and asks what Montaigne would make of Nietzsche. The question arises from Nietzsche himself, who both celebrates Montaigne and includes him among a small number of authors to whose judgment he is prepared to submit.

Janet Coleman's two volume history of European political theorizing, from the ancient Greeks to the Renaissance is the introduction which many have been waiting for. It treats some of the most influential writers who have been considered by educated Europeans down the centuries to have helped to construct their identity, their shared "languages of politics" about the principles and practices of good government, and the history of European philosophy. It seeks to uncover and reconstruct the emergence of the "state" and the various European political theories which justified it.

This volume continues the story by focusing on medieval and Renaissance thinkers and includes extensive discussion of the practices that underpinned medieval political theories and which continued to play crucial roles in the eventual development of early-modern political institutions and debates. Throughout the author draws on recent scholarly commentaries written by specialists in philosophy, contemporary political theory, and on medieval and Renaissance history and theology. She shows that the medieval and Renaissance theorists' arguments can be seen as logical and coherent if we can grasp the questions they thought it important to answer. Janet Coleman strikes a balance between trying to understand the philosophical cogency of medieval and Renaissance arguments on the one hand, and on the other, elucidating why historically-situated medieval and Renaissance thinkers, respectively, thought the ways they did about politics; and why we often think otherwise.

The volume will meet the needs of students of philosophy, history and politics, proving to be an indispensable secondary source which aims tosituate, explain, and provoke thought about the major works of political theory likely to be encountered by students of this period and beyond.

Aristotle in Aquinas's Theology explores the role of Aristotelian concepts, principles, and themes in Thomas Aquinas's theology. Each chapter investigates the significance of Aquinas's theological reception of Aristotle in a central theological domain: the Trinity, the angels, soul and body, the Mosaic law, grace, charity, justice, contemplation and action, Christ, and the sacraments. In general, the essays focus on the Summa theologiae, but some range more widely in Aquinas's corpus. For some time, it has above all been the influence of Aristotle on Aquinas's philosophy that has been the centre of attention. Perhaps in reaction to philosophical neo-Thomism, or perhaps because this Aristotelian influence appears no longer necessary to demonstrate, the role of Aristotle in Aquinas's theology presently receives less theological attention than does Aquinas's use of other authorities (whether Scripture or particular Fathers), especially in domains outside of theological ethics. Indeed, in some theological circles the influence of Aristotle upon Aquinas's theology is no longer well understood. Readers will encounter here the great Aristotelian themes, such as act and potency, God as pure act, substance and accidents, power and generation, change and motion, fourfold causality, form and matter, hylomorphic anthropology, the structure of intellection, the relationship between knowledge and will, happiness and friendship, habits and virtues, contemplation and action, politics and justice, the best form of government, and private property and the common good. The ten essays in this book engage Aquinas's reception of Aristotle in his theology from a variety of points of view: historical, philosophical, and constructively theological.

This book features 20 essays that explore how Latin medieval philosophers and theologians from Anselm to Buridan conceived of habitus, as well as detailed studies of the use of the concept by Augustine and of the reception of the medieval doctrines of habitus in Suarez and Descartes. Habitus are defined as stable dispositions to act or think in a certain way. This definition was passed down to the medieval thinkers from Aristotle and, to a lesser extent, Augustine, and played a key role in many of the philosophical and theological developments of the time. Written by leading experts in medieval and modern philosophy, the book offers a historical overview that examines the topic in light of recent advances in medieval cognitive psychology and medieval moral theory. Coverage includes such topics as the metaphysics of the soul, the definition of virtue and vice, and the epistemology of self-knowledge. The book also contains an introduction that is the first attempt at a comprehensive survey of the nature and function of habitus in medieval thought. The material will appeal to a wide audience of historians of philosophy and contemporary philosophers. It is relevant as much to the historian of ancient philosophy who wants to track the historical reception of Aristotelian ideas as it is to historians of modern philosophy who would like to study the progressive disappearance of the term "habitus" in the early modern period and the concepts that were substituted for it. In addition, the volume will also be of interest to contemporary philosophers open to historical perspectives in order to renew current trends in cognitive psychology, virtue epistemology, and virtue ethics.

'Forming the Mind' deals with the internal senses, the mind/body problem and other problems associated with the concept of mind as it developed from Avicenna to the medical Enlightenment. The book collects essays from some of the foremost scholars in a relatively new and very promising field of research. It stresses how important and fruitful it is to see the time period between 1100 and 1700 as one continuous tradition, and brings together scholars working on the same issues in the Arabic, Jewish and Western philosophical traditions. In this respect, this collection opens up several new and interesting perspectives on the history of the philosophy of mind.

This book makes the case for Marsilio Ficino, a Renaissance philosopher and priest, as a canonical thinker, and provides an introduction for a broad audience. Sophia Howlett examines him as part of the milieu of Renaissance Florence, part of a history of Platonic philosophy, and as a key figure in the ongoing crisis between classical revivalism and Christian belief. The author discusses Ficino's vision of a Platonic Christian universe with multiple worlds inhabited by angels, daemons and pagan gods, as well as our own distinctive role within that universe - climbing the heights to talk with angels yet constantly confused by the evidence of our own senses. Ficino as the "new Socrates" suggests to us that by changing ourselves, we can change our world.

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.