This thematic introduction to classical Islamic philosophy focuses on the most prevalent philosophical debates of the medieval Islamic world and their importance within the history of philosophy. Approaching the topics in a comprehensive and accessible way in this new volume, Luis Xavier Lopez-Farjeat, one of the co-editors of The Routledge Companion to Islamic Philosophy, makes classical Islamic philosophy approachable for both the new and returning student of the history of philosophy, medieval philosophy, the history of ideas, classical Islamic intellectual history, and the history of religion. Providing readers with a complete view of the most hotly contested debates in the Islamic philosophical tradition, Lopez-Farjeat discusses the development of theology (kalam) and philosophy ( falsafa) during the 'Abbasid period, including the translation of Aristotle into Arabic, the philosophy and theology of Islamic revelation, logic and philosophy of language, philosophy of natural science, metaphysics, psychology and cognition, and ethics and political philosophy. This volume serves as an indispensable tool for teachers, students, and independent learners aiming to discover the philosophical problems and ideas that defined the classical Islamic world. Key Features * Offers readers a broad, thorough view of the history of Islamic philosophy by using a thematic approach. * Traces the dialogues between philosophers and theologians about important and controversial topics. * Offers both historical descriptions of the key debates in classical Islamic philosophy and current interpretations by contemporary scholars. * Includes extensive lists for further reading at the end of each chapter, directing curious students to the best avenues for further research.

This thematic introduction to classical Islamic philosophy focuses on the most prevalent philosophical debates of the medieval Islamic world and their importance within the history of philosophy. Approaching the topics in a comprehensive and accessible way in this new volume, Luis Xavier Lopez-Farjeat, one of the co-editors of The Routledge Companion to Islamic Philosophy, makes classical Islamic philosophy approachable for both the new and returning student of the history of philosophy, medieval philosophy, the history of ideas, classical Islamic intellectual history, and the history of religion. Providing readers with a complete view of the most hotly contested debates in the Islamic philosophical tradition, Lopez-Farjeat discusses the development of theology (kalam) and philosophy ( falsafa) during the 'Abbasid period, including the translation of Aristotle into Arabic, the philosophy and theology of Islamic revelation, logic and philosophy of language, philosophy of natural science, metaphysics, psychology and cognition, and ethics and political philosophy. This volume serves as an indispensable tool for teachers, students, and independent learners aiming to discover the philosophical problems and ideas that defined the classical Islamic world. Key Features * Offers readers a broad, thorough view of the history of Islamic philosophy by using a thematic approach. * Traces the dialogues between philosophers and theologians about important and controversial topics. * Offers both historical descriptions of the key debates in classical Islamic philosophy and current interpretations by contemporary scholars. * Includes extensive lists for further reading at the end of each chapter, directing curious students to the best avenues for further research.

The authors maintain that Llull was an atypical 'scholar' because he enjoyed a form of access to knowledge that differed from the norm and because he organized the production and dissemination of his writings in a creative and unconventional fashion. Ramon Llull (1232-1316), mystic, missionary, philosopher and author of narrative and poetry, wrote both in Latin and in the vernacular claiming he had been given a new science to unveil the Truth. This book shows why his Latin andvernacular books cannot be read as if they had been written in isolation from one another. Llull was an atypical 'scholar' because he enjoyed a form of access to knowledge that differed from the norm and because he organized theproduction and dissemination of his writings in a creative and unconventional fashion. At a time when learned texts and university culture were conveyed for the most part using the vehicle of Latin, he wrote a substantial proportion of his theological and scientific works in his maternal Catalan while, at the same time, he was deeply involved in the circulation of such works in other Romance languages. These circumstances do not preclude the fact that a considerable number of the titles comprising his extensive output of more than 260 works were written directly in Latin, or that he had various books which were originally conceived in Catalan subsequently translated or adapted intoLatin. Lola Badia is a professor in the Catalan Philology Departament at the University of Barcelona. Joan Santanach is Lecturer of Catalan Philology at the University of Barcelona. Albert Soler (1963) is Lecturer of Catalan Philology at the University of Barcelona.

This volume features articles which employ source-work research to trace Kierkegaard's understanding and use of authors from the Patristic and Medieval traditions. It covers an extraordinarily long period of time from Cyprian and Tertullian in the second century to Thomas A Kempis in the fifteenth. Despite its heterogeneity and diversity in many aspects, this volume has a clear point of commonality in all its featured sources: Christianity. Kierkegaard's relation to the Patristic and Medieval traditions has been a rather neglected area of research in Kierkegaard studies. This is somewhat surprising given the fact that the young Kierkegaard learned about the Patristic authors during his studies at the University of Copenhagen and was clearly fascinated by many aspects of their writings and the conceptions of Christian religiosity found there. With regard to the medieval tradition, in addition to any number of theological issues, medieval mysticism, medieval art, the medieval church, troubadour poetry and the monastic movement were all themes that exercised Kierkegaard during different periods of his life. Although far from uncritical, he seems at times to idolize both the Patristic tradition and the Middle Ages as contrastive terms to the corrupt and decadent modern world with its complacent Christianity. While he clearly regards the specific forms of this Medieval appropriation of Christianity to be misguided, he is nonetheless positively disposed toward the general understanding of it as something to be lived and realized by each individual.

The medieval philosopher and theologian John Duns Scotus (1266-1308) was one of the great thinkers of Western intellectual culture, exerting a considerable influence over many centuries. He had a genius for original and subtle philosophical analysis, with the motive behind his philosophical method being his faith. His texts are famous not only for their complexity, but also for their brilliance, their systematic precision, and the profound faith revealed. The texts presented in this new commentary show that Scotus' thought is not moved by a love for the abstract or technical, but that a high level of abstraction and technicality was needed for his precise conceptual analysis of Christian faith. Presenting a selection of nine fundamental theological texts of Duns Scotus, some translated into English for the first time, this book provides detailed commentary on each text to reveal Scotus' conception of divine goodness and the nature of the human response to that goodness. Following an introduction which includes an overview of Scotus' life and works, the editors highlight Scotus' theological insights, many of which are explored here for the first time, and shed new light on topics which were, and still are, hotly discussed. Scotus is seen to be the first theologian in the history of Christian thought who succeeds in developing a consistent conceptual framework for the conviction that both God and human beings are essentially free. Offering unique insights into Scotus' theological writings and faith, and a particular contribution to contemporary debate on Scotus' ethics, this book contributes to a clearer understanding of the whole of Scotus' thought.

* Innovative portrayal of Grosseteste's underrepresented ideas on education. * Offers a contemporary discussion of Grosseteste's work that examines the modern relevance of his ideas, drawing on the medieval context of the study for discussion within modern education theory.* Contains range of contributions from expert medievalists.

At the end of the Second World War when the horror of the holocaust became known, Hannah Arendt committed herself to a work of remembrance and reflection. Intellectual integrity demanded that we comprehend and articulate the genesis and meaning of totalitarian terror. What earlier spiritual and moral collapse had made totalitarian regimes possible? What was the basis of their evident mass appeal? To what cultural resources and political institutions and traditions could we turn to prevent their recurrence? After years of profound study, Arendt concluded that the deepest crisis of the modern world was political and that the enduring appeal of political mass movements demonstrated how profound that crisis had become. For Arendt the modern political crisis is also a crisis of humanism. The radical totalitarian experiment was rooted in two distorted images of the human being. The agents of terror believed in the limitless power generated by strategic organization, a power exercised without restraint and justified by appeal to historical necessity. The victims of terror, by contrast, were systematically dehumanized by the ruling ideology, and then brutally deprived of their legal rights and their moral and existential dignity. Arendt's political humanism directly challenges both of these distorted images, the first because it dangerously inflates human power, the second because it deliberately subverts human freedom and agency. This book offers a dialectical account of the political crisis that Arendt identified and shows why her interpretation of that crisis is especially relevant today. The author also provides detailed analysis and appraisal of Arendt's political humanism, the revisionary anthropology she based on the politically engaged republican citizen. Finally, the work distinguishes the merits from the limitations of Arendt's genealogical critique of "our tradition of political thought", showing that she tended to be right in what she affirmed and wrong in what she excluded or omitted.

Die Bibliotheca Teubneriana, gegrundet 1849, ist die weltweit alteste, traditionsreichste und umfangreichste Editionsreihe griechischer und lateinischer Literatur von der Antike bis zur Neuzeit. Pro Jahr erscheinen 4-5 neue Editionen. Samtliche Ausgaben werden durch eine lateinische oder englische Praefatio erganzt. Die wissenschaftliche Betreuung der Reihe obliegt einem Team anerkannter Philologen: 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) Oliver Primavesi (Ludwig-Maximilians Universitat Munchen) Michael D. Reeve (University of Cambridge) Richard J. Tarrant (Harvard University) Vergriffene Titel werden als Print-on-Demand-Nachdrucke wieder verfugbar gemacht. Zudem werden alle Neuerscheinungen der Bibliotheca Teubneriana parallel zur gedruckten Ausgabe auch als eBook angeboten. Die alteren Bande werden sukzessive ebenfalls als eBook bereitgestellt. Falls Sie einen vergriffenen Titel bestellen moechten, der noch nicht als Print-on-Demand angeboten wird, schreiben Sie uns an: [email protected] Samtliche in der Bibliotheca Teubneriana erschienenen Editionen lateinischer Texte sind in der Datenbank BTL Online elektronisch verfugbar.

This is the first volume of essays devoted to Aristotelian formal causation and its relevance for contemporary metaphysics and philosophy of science. The essays trace the historical development of formal causation and demonstrate its relevance for contemporary issues, such as causation, explanation, laws of nature, functions, essence, modality, and metaphysical grounding. The introduction to the volume covers the history of theories of formal causation and points out why we need a theory of formal causation in contemporary philosophy. Part I is concerned with scholastic approaches to formal causation, while Part II presents four contemporary approaches to formal causation. The three chapters in Part III explore various notions of dependence and their relevance to formal causation. Part IV, finally, discusses formal causation in biology and cognitive sciences. Neo-Aristotelian Perspectives on Formal Causation will be of interest to advanced graduate students and researchers working on contemporary Aristotelian approaches to metaphysics and philosophy of science. This volume includes contributions by Jose Tomas Alvarado, Christopher J. Austin, Giacomo Giannini, Jani Hakkarainen, Ludger Jansen, Markku Keinanen, Gyula Klima, James G. Lennox, Stephen Mumford, David S. Oderberg, Michele Paolini Paoletti, Sandeep Prasada, Petter Sandstad, Wolfgang Sattler, Benjamin Schnieder, Matthew Tugby, and Jonas Werner.

Ancient and Medieval Philosophy Series 2, No. 37The Stadsbibliotheek of Brugge houses a manuscript (ms. 510, f. 227ra-237vb) that holds a short logical text on the Syncategoremata. In this manuscript the text is ascribed to Henry of Ghent, who was a leading thinker of the second half of the thirteenth century. If Henry wrote the text, he had much more technical knowledge of logic and semantics than is often imagined. The text was influenced by the logical works of Peter of Spain."

The Philosophy and Science of Roger Bacon offers new insights and research perspectives on one of the most intriguing characters of the Middle Ages, Roger Bacon. At the intersections between science and philosophy, the volume analyses central aspects of Bacon's reflections on how nature and society can be perfected. The volume dives into the intertwining of Bacon's philosophical stances on nature, substantial change, and hylomorphism with his scientific discussion of music, alchemy, and medicine. The Philosophy and Science of Roger Bacon also investigates Bacon's projects of education reform and his epistemological and theological ground maintaining that humans and God are bound by wisdom, and therefore science. Finally, the volume examines how Bacon's doctrines are related to a wider historical context, particularly in consideration of Peter John Olivi, John Pecham, Peter of Ireland, and Robert Grosseteste. The Philosophy and Science of Roger Bacon is a crucial tool for scholars and students working in the history of philosophy and science and also for a broader audience interested in Roger Bacon and his long-lasting contribution to the history of ideas.

English Women's Spiritual Utopias, 1400-1700: New Kingdoms of Womanhood uncovers a tradition of women's utopianism that extends back to medieval women's monasticism, overturning accounts of utopia that trace its origins solely to Thomas More. As enclosed spaces in which women wielded authority that was unavailable to them in the outside world, medieval and early modern convents were self-consciously engaged in reworking pre-existing cultural heritage to project desired proto-feminist futures. The utopianism developed within the English convent percolated outwards to unenclosed women's spiritual communities such as Mary Ward's Institute of the Blessed Virgin and the Ferrar family at Little Gidding. Convent-based utopianism further acted as an unrecognized influence on the first English women's literary utopias by authors such as Margaret Cavendish and Mary Astell. Collectively, these female communities forged a mode of utopia that drew on the past to imagine new possibilities for themselves as well as for their larger religious and political communities. Tracking utopianism from the convent to the literary page over a period of 300 years, New Kingdoms writes a new history of medieval and early modern women's intellectual work and expands the concept of utopia itself.

The relationship of philosophy with Kafka's oeuvre is complex. It has been argued that Kafka's novels and stories defy philosophic extrapolation; conversely, it has also been suggested that precisely the tendency of Kafka's writings to elude discursive solution is itself a philosophical tendency, one that is somehow contributing to a wiser relationship of human beings with language. These matters are the focus of the proposed volume on Philosophy and Kafka. The proposed collection brings together essays that interrogate the relationship of philosophy and Kafka, and offer new and original interpretations. The volume obviously cannot claim completeness, but it partially does justice to the multiplicity of philosophical issues and philosophical interpretations at stake. This variety informs the composition of the volume itself. A number of essays focus on specific philosophical commentaries on Kafka's work, from Adorno's to Agamben's, from Arendt's to Benjamin's, from Deleuze and Guattari's to Derrida's. A number of essays consider the possible relevance of certain philosophical outlooks for examining Kafka's writings: here Kafka's name goes alongside those of Socrates, Kant, Kierkegaard, Nietzsche, Wittgenstein, Buber, Heidegger, Blanchot, and Levinas. Finally, a number of essays consider Kafka's writings in terms of a specific philosophical theme, such as communication and subjectivity, language and meaning, knowledge and truth, the human/animal divide, justice, and freedom. In all contributions to the volume, such themes, motifs, and interpretations arise. To varying degrees, all essays are concerned with the relationship of literature and philosophy, and thus with the philosophical significance of Kafka's writings.

This book provides a fresh reading of Aquinas' metaphysics in the light of insights from the works of Frege. In particular, Ventimiglia argues that Aquinas' doctrine of being can be better understood through Frege's distinction between the 'there is' sense and the 'present actuality' sense of being, as interpreted by Peter Geach and Anthony Kenny. Aquinas' notion of essence becomes clearer in the light of Frege's distinction between objects and concepts and his account of concepts as functions. Aquinas' doctrine of trancendentals is clarified with the help of Frege's accounts of assertion and negation. Aquinas after Frege provides us with a new Aquinas, which pays attention to his texts and their historical context. Ventimiglia's development of 'British Thomism' furnishes us with a lucid and exciting re-reading of Aquinas' metaphysics.

Originally published in 1998, Easels of Utopia presents a discussion of art's duration and contingency within the avant garde's aesthetic parameters, which throughout this century have constructed, influenced, and informed our definitions of modernity. In this context the book reads Umberto Boccioni's Futurism as reminiscent of Thomist realism; proposes Caravaggism's historical relevance to the election of individuality in post-war realism; and draws the readers attention to the aesthetic implications in Carlo Carra's metaphysical art and its reappraisal of the early Renaissance. Following a contextual analysis of the historic avant-garde in Part One, Part Two presents parallel discussions of Italian and British questions, articulated by the works of Marino Marini, Francis Bacon, Renato Guttuso and Stanley Spencer in their return to individuality within art's aesthetic construct. The author argues that this initiates a return to 'lost' beginnings where form seeks knowledge, content regains an ability to anarchize, and art recognizes its contingent condition.

Originally published in 1972, Medieval Logic and Metaphysics shows how formal logic can be used in the clarification of philosophical problems. An elementary exposition of Lesniewski's Onotology, an important system of contemporary logic, is followed by studies of central philosophical themes such as Negation and Non-being, Essence and Existence, Meaning and Reference, Part and Whole. Philosophers and theologians discussed include St Anselm, St Thomas Aquinas, Abelard, Ockham, Scotus, Hume and Russell.

Originally published in 1967 Medieval Minds looks at the Middle Ages as a period with changing attitudes towards mental health and its treatment. The book argues that it was a period that that bridged the ancient with the modern, ignorance with knowledge and superstition with science. The Middle Ages spanned almost a millennium in the history of the humanities and provided the people of this period with the benefit of this knowledge. The book looks at the promise and progress which was reflected by thinkers such as Augustin and Aurelianus, Alexander of Tralles and Paul of Aegina. The book also looks at martyrs like Valentine and Dympna, and the patrons of those afflicted with illnesses such as epilepsy and insanity. Written by the psychologist Thomas Francis Graham, this book provides a distinct and unique insight into the mind of those living in the medieval period and will be of interest to academics of history and literature alike.

Originally published in 1992 The Medieval Consolation of Philosophy is an annotated bibliography looking at the scholarship generated by the translations of the works of Boethius. The book looks at translations which were produced in medieval England, France, and Germany and addresses the influence exercised by Boethius, which extended into almost every area of medieval intellectual and artistic life. The book acts in two ways, as a whole the book acts as a bibliography and study of the European tradition of Consolatio translations, but viewed on a chapter-by-chapter basis, it is a collection of independent bibliographies on the individual vernacular traditions. The book contains separate chapters looking at the Consolatio traditions of medieval France and Germany.

Recent research in the humanities and social sciences suggests that individuals who understand themselves as belonging to something greater than the self-a family, community, or religious or spiritual group-often feel happier, have a deeper sense of purpose or meaning in their lives, and have overall better life outcomes than those who do not. Some positive and personality psychologists have labeled this location of the self within a broader perspective "self-transcendence." This book presents and integrates new, interdisciplinary research into virtue, happiness, and the meaning of life by re-orienting these discussions around the concept of self-transcendence. The essays are organized around three broad themes connected to self-transcendence. First, they investigate how self-transcendence helps us to understand aspects of the moral life as it is studied within psychology, including the development of wisdom, the practice of moral praise, and psychological well-being. Second, they explore how self-transcendence is linked to virtue in different religious and spiritual traditions including Judaism, Islam, Christianity, Buddhism, and Confucianism. Finally, they ask how self-transcendence can help us theorize about Aristotelean and Thomist conceptions of virtue, like hope and piety, and how this helps us to re-conceptualize happiness and meaning in life.

This volume is devoted to a critical discussion and re-appraisal of the work of Anglo-American Idealists of the nineteenth and twentieth centuries. Idealism was the dominant philosophy in Britain and the entire English-speaking world during the last decades of the nineteenth century and the beginning of the twentieth. The British Idealists made important contributions to logic, metaphysics, aesthetics, ethics, social and political philosophy, philosophy of history, philosophy of religion and philosophy of mind. Their legacy awaits further exploration and reassessment, and this book is a contribution to this task. The essays in this collection display many aspects of contemporary concern with idealistic philosophy: they range from treatments of logic to consideration of the Absolute, personal idealism, the philosophy of religion, philosophy of art, philosophy of action, and moral and political philosophy. During the first decade of the twenty-first century, the work of the Anglo-American Idealists has once again been widely discussed and re-considered, and new pathways of research and investigation have been opened.

This book is the first extensive study of ideas on earthquakes before the Lisbon earthquake in 1755. The earthquake had a deep impact on European culture, and the reactions to it stood in a long tradition that, before this study, had yet to be explored in detail. Thinking on Earthquakes investigates both scholarly theories and views that were propagated among the early modern European population. Through a chronological approach, Vermij reveals that in contrast to the Ancient and medieval philosophers who suggested rational explanations for earthquakes, supernatural ideas made a powerful comeback in the sixteenth century. By analysing a variety of sources such as pamphlets, sermons, and treatises, this study shows how changes in the ideas on earthquakes were a result of social and political demands as well as from improvements in the means of communication, rather than from scientific methods. Thus, Vermij presents an illuminating case for the production of knowledge in early modern Europe. A range of events are explored, including the Ferrara earthquake in 1570 and the Vienna earthquake in 1590, making this study an invaluable source for students and scholars of the history of science and the history of ideas in early modern Europe.

Metaphysics and Hermeneutics in the Medieval Platonic Tradition consists of twelve essays originally published between 2006 and 2015, dealing with main trends and specific figures within the medieval Platonic tradition. Three essays provide general surveys of the transmission of late ancient thought to the Middle Ages with emphasis on the ancient authors, the themes, and their medieval readers, respectively. The remaining essays deal especially with certain major figures in the Platonic tradition, including pseudo-Dionysius the Areopagite, Iohannes Scottus Eriugena, and Nicholas of Cusa. The principal conceptual aim of the collection is to establish the primacy of hermeneutics within the philosophical program developed by these authors: in other words, to argue that their philosophical activity, substantially albeit not exclusively, consists of the reading and evaluation of authoritative texts. The essays also argue that the role of hermeneutics varies in the course of the tradition between being a means towards the development of metaphysical theory and being an integral component of metaphysics itself. In addition, such changes in the status and application of hermeneutics to metaphysics are shown to be accompanied by a shift from emphasizing the connection between logic and philosophy to emphasizing that between rhetoric and philosophy. The collection of essays fills in a lacuna in the history of philosophy in general between the fifth and the fifteenth centuries. It also initiates a dialogue between the metaphysical hermeneutics of medieval Platonism and certain modern theories of hermeneutics, structuralism, and deconstruction. The book will be of special interest to students of the classical tradition in western thought, and more generally to students of medieval philosophy, theology, history, and literature. (CS1094).

The Middle Ages is often viewed as a period of low intellectual achievement. The name itself refers to the time between the high philosophical and literary accomplishments of the Greco-Roman world and the technological advances that were achieved and philosophical and theological alternatives that were formulated in the modern world that followed. However, having produced such great philosophers as Anselm, Peter Abelard, John Duns Scotus, William of Ockham, Peter Lombard, and the towering Thomas Aquinas, it hardly seems fair to label the medieval period as such. Examining the influence of ancient Greek philosophy as well as of the Arabian and Hebrew scholars who transmitted it, The A to Z of Medieval Philosophy and Theology presents the philosophy of the Christian West from the 9th to the early 17th century. This is accomplished through a chronology, an introduction, appendixes, a bibliography, and hundreds of cross-referenced dictionary entries on the philosophers, concepts, issues, institutions, and events, making this an important reference for the study of the progression of human thought.

This monograph is a critical and historical account of Aristotelian essentialism and modal logic. In Chapter One, ancient and contemporary interpretations and claims of inconsistency in Aristotle's modal syllogistic are examined. A more consistent model is developed through attention to Aristotle's comments on negation. In Chapter Two, proofs for each of the mixed apodictic syllogisms are analyzed and diagrammed. Chapter Three explores how Aristotle's modal metaphysics fits within the context of the Posterior Analytics. Chapter Four contrasts Aristotelian modal logic to contemporary modal metaphysics and argues for ways in which a return to Aristotle may spark intriguing thought in contemporary discussions of the philosophy of science and in debate over the metaphysics of identity.