This book establishes that normativity has necessary characteristics explicable only through the natural law formulation developed by Aquinas and based on loving God and neighbor, albeit understood in terms other than Christian charity and updated according to the personalism of John Paul II. The resulting personalist natural law can counter objections rising from classical and contemporary metaethics, moral diversity, undeserved suffering, antithetical interpretations of Aquinas's natural law, and alternative ethical theories, e.g., atheistic eudaimonism. Also established are the virtues of love; the nature of indefeasibility, moral objectivity, human flourishing, and Thomistic self-evidence; the relationship between the Bonum Precept (good is to be done and pursued; evil is to be avoided) and the love precepts (God is to be loved above all; neighbors are to be loved as oneself) as well as specific moral and legal obligations. These specifications update the nature of the common good, Just War Theory, the warrant for capital punishment, environmental obligations, and the basis for universal, unalienable rights, including religious liberty. The Appendix sketches the history of natural law from its origins in ancient Greek philosophy and Roman law, through developments during the Enlightenment and the American revolution, to contemporary incarnations. Overall, the book's scope and detailed arguments make it a comprehensive resource for those interested in normative foundations, justifying morality's objectivity and universality, global jurisprudence, and recasting Thomistic natural law in terms of personalist love.

This innovative volume investigates the meaning of 'something' in different recent philosophical traditions in order to rethink the logic and the unity of ontology, without forgetting to compare these views to earlier significative accounts in the history of philosophy. In fact, the revival of interest in "something" in the 19th and 20th centuries as well as in contemporary philosophy can easily be accounted for: it affords the possibility for asking the question: what is there? without engaging in predefined speculative assumptions The issue about "something" seems to avoid any naive approach to the question about what there is, so that it is treated in two main contemporary philosophical trends: "material ontology", which aims at taking "inventory" of what there is, of everything that is; and "formal ontology", which analyses the structural features of all there is, whatever it is. The volume advances cutting-edge debates on what is the first et the most general item in ontology, that is to say "something", because the relevant features of the conceptual core of something are: non-nothingness, otherness. Something means that one being is different from others. The relationality belongs to something.: Therefore, the volume advances cutting-edge debates in phenomenology, analytic philosophy, formal and material ontology, traditional metaphysics.

This volume presents a panorama of Syriac engagement with Aristotelian philosophy primarily situated in the 6th to the 9th centuries, but also ranging to the 13th. It offers a wide range of articles, opening with surveys on the most important philosophical writers of the period before providing detailed studies of two Syriac prolegomena to Aristotle's Categories and examining the works of Hunayn, the most famous Arabic translator of the 9th century. Watt also examines the relationships between philosophy, rhetoric and political thought in the period, and explores the connection between earlier Syriac tradition and later Arabic philosophy in the thought of the 13th century Syriac polymath Bar Hebraeus. Collected together for the first time, these articles present an engaging and thorough history of Aristotelian philosophy during this period in the Near East, in Syriac and Arabic.

In So What's New about Scholasticism? thirteen international scholars gauge the extraordinary impact of a religiously inspired conceptual framework in a modern society. The essays that are brought together in this volume reveal that Neo-Thomism became part of contingent social contexts and varying intellectual domains. Rather than an ecclesiastic project of like-minded believers, Neo-Thomism was put into place as a source of inspiration for various concepts of modernization and progress. This volume reconstructs how Neo-Thomism sought to resolve disparities, annul contradictions and reconcile incongruent, new developments. It asks the question why Neo-Thomist ideas and arguments were put into play and how they were transferred across various scientific disciplines and artistic media, growing into one of the most influential master-narratives of the twentieth century. Edward Baring, Dries Bosschaert, James Chappel, Adi Efal-Lautenschlager, Rajesh Heynickx, Sigrid Leyssen, Christopher Morrissey, Annette Mulberger, Jaume Navarro, Herman Paul, Karim Schelkens, Wim Weymans and John Carter Wood reconstruct a bewildering, yet decipherable thought-structure that has left a deep mark on twentieth century politics, philosophy, science and religion.

Sixteenth century philosophy was a unique synthesis of several philosophical frameworks, a blend of old and new, including but not limited to Scholasticism, Humanism, Neo-Thomism, Aristotelianism, and Stoicism. Unlike most overviews of this period, The Routledge Companion to Sixteenth Century Philosophy does not simplify this colorful era by applying some traditional dichotomies, such as the misleading line once drawn between scholasticism and humanism. Instead, the Companion closely covers an astonishingly diverse set of topics: philosophical methodologies of the time, the importance of the discovery of the new world, the rise of classical scholarship, trends in logic and logical theory, Nominalism, Averroism, the Jesuits, the Reformation, Neo-stoicism, the soul's immortality, skepticism, the philosophies of language and science and politics, cosmology, the nature of the understanding, causality, ethics, freedom of the will, natural law, the emergence of the individual in society, the nature of wisdom, and the love of god. Throughout, the Companion seeks not to compartmentalize these philosophical matters, but instead to show that close attention paid to their continuity may help reveal both the diversity and the profound coherence of the philosophies that emerged in the sixteenth century. The Companion's 27 chapters are published here for the first time, and written by an international team of scholars, and accessible for both students and researchers.

Analyzing Shakespeare's views on theatre and magic and John Dee's concerns with philosophy and magic in the light of the Italian version of philosophia perennis (mainly Marsilio Ficino, Pico della Mirandola and Giordano Bruno), this book offers a new perspective on the Italian-English cultural dialogue at the Renaissance and its contribution to intellectual history. In an interdisciplinary and intercultural approach, it investigates the structural commonalities of theatre and magic as contiguous to the foundational concepts of perennial philosophy, and explores the idea that the Italian thinkers informed not only natural philosophy and experimentation in England, but also Shakespeare's theatre. The first full length project to consider Shakespeare and John Dee in juxtaposition, this study brings textual and contextual evidence that Gonzalo, an honest old Counsellor in The Tempest, is a plausible theatrical representation of John Dee. At the same time, it places John Dee in the tradition of the philosophia perennis-accounting for what appears to the modern scholar the conflicting nature of his faith and his scientific mind, his powerful fantasy and his need for order and rigor-and clarifies Edward Kelly's role and creative participation in the scrying sessions, regarding him as co-author of the dramatic episodes reported in Dee's spiritual diaries. Finally, it connects the Enochian/Angelic language to the myth of the Adamic language at the core of Italian philosophy and brings evidence that the Enochian is an artificial language originated by applying creatively the analytical instruments of text hermeneutics used in the Cabala.

Aquinas on Beauty explores the nature and role of beauty in the thought of Thomas Aquinas. Beginning with a standard definition of beauty provided by Aquinas, it explores each of the components of that definition. The result is a comprehensive account of Aquinas's formal view on the subject, supplemented by an exploration into Aquinas's commentary on Dionysius's Divine Names, including a comparison of his views with those of both Dionysius and those of Aquinas's mentor, Albert the Great. The book also highlights the tight connection in Aquinas's thought between aesthetics and ethics, and illustrates how Aquinas preserves what is best about aesthetic traditions preceding him, and anticipates what is best about aesthetic traditions that would follow, marrying objective and subjective aesthetic intuitions and charting a kind of via media between the common extremes.

This book studies the various definitions of animal nature proposed by nineteenth-century currents of thought in France. It is based on an examination of a number of key thinkers and writers, some well known (for example, Michelet and Lamartine), others largely forgotten (for example, Gleizes and Reynaud). At the centre of the book lies the idea that knowledge of animals is often knowledge of something else, that the primary referentiality is overlaid with additional levels of meaning. In nineteenth-century France thinking about animals (their future and their past) became a way of thinking about power relations in society, for example about the status of women and the problem of the labouring classes. This book analyses how animals as symbols externalize and mythologize human fears and wishes, but it also demonstrates that animals have an existence in and for themselves and are not simply useful counters functioning within discourse.

This book reveals how Moses ibn Ezra, Judah Halevi, Moses Maimonides, and Shem Tov ibn Falaquera understood metaphor and imagination, and their role in the way human beings describe God. It demonstrates how these medieval Jewish thinkers engaged with Arabic-Aristotelian psychology, specifically with regard to imagination and its role in cognition. Dianna Lynn Roberts-Zauderer reconstructs the process by which metaphoric language is taken up by the imagination and the role of imagination in rational thought. If imagination is a necessary component of thinking, how is Maimonides' idea of pure intellectual thought possible? An examination of select passages in the Guide, in both Judeo-Arabic and translation, shows how Maimonides' attitude towards imagination develops, and how translations contribute to a bifurcation of reason and imagination that does not acknowledge the nuances of the original text. Finally, the author shows how Falaquera's poetics forges a new direction for thinking about imagination.

Etienne Pasquier (1529-1615) was a renowned magistrate of the Parliament of Paris, a poet, an advisor to the last Valois kings as well as to Henri IV, and a founder of modern French historiography. This book examines Pasquier's use of various genres: the dialogue, the published correspondence, and ecclesiastic history as well as his self-fashioning and his recognition by posterity for his efforts to protect the French state against threats both real and invented during the French Civil Wars of Religion. Pasquier strategically casts the Jesuits as the enemy to aid his self-construction as guardian of France and her political survival.

In his monumental study of Philo of Alexandria (1947), Harry A. Wolfson argued that the philosophical method developed by Philo, in which Greek philosophy and Scripture are combined, served as the model for Christian, Jewish and Islamic thinkers until the time of Spinoza. This book, through an examination of the thought of Philo, Maimonides and Aquinas, confirms Wolfson's thesis. There are two fundamental claims made in the book: 1) that Philo of Alexandria did, indeed, establish the method for philosophy that would survive for at least 1500 years. 2) that this same method was utilized by Moses Maimonides and Thomas Aquinas. When the reader understands these two points he or she will understand that Philo's philosophy shaped the history of Western philosophy until the seventeenth century.

Means without End is based on a recognition that contemporary technology is without limits in both a practical and an ideological sense. In following the historical evolution of ideas about technology in Western culture and situating them in the philosophical, theological, and scientific ideological contexts in which they emerged, this work examines a development that has radically altered the conditions of contemporary existence. The analysis, critical at all points, begins with the Apollonian Greek techne of limits and situates the ideological roots of technology without limits in Christian theology of the Patristic and Medieval periods. Other highlights include ideological underpinnings of the Scientific Revolution and its implications for philosophy and technology; the formulation by Enlightenment philosophes of a secular, technology-promoting theory of progress, their critique of received ideas, and Rousseau's radical stance vis-a-vis progress and technology; Marx's technology-based theory of dialectical materialism, the development of the philosophy of will and the idea of autonomous art, and Nietzsche's eventual proclamation of nihilism in the 19th Century; and the emergence of technology without limits in the 20th Century, reflected in the German reactionary modernists' theory of autonomous technology, Ellul's and Marcuse's critique of the "technological society" after World War II, and Virilio's pessimistic assessment of postmodern technoculture."

When originally published in 1952, this book filled a gap in the history of philosophy and science and remains an important work today, because it puts the main mathematical and physical discoveries of Descartes in an accessible form, for the benefit of English readers. Descartes is acknowledged to be the founder of modern mathematics, through his invention of analytical geometry and this volume charts Descartes' role in bringing a unity into algebra and geometry and the development of mathematics into a discipline which could be properly analysed. Carefully paraphrasing the Geometrie, this volume retains much of Descartes' original notation as well as the original diagrams. The volume also discusses the considerable contribution that Descartes made to the physical sciences which involved accurate work in optics, light, sight and colour.

This volume, originally published in 1990, delineates the transition Descartes effects from a prevalent medieval conception of understanding to a modern conception of it. Through the examination of the continuities and discontinuities between Descartes' account of the understanding and that of high scholasticism, a characterization emerges of two way in which the understanding is autonomous in Descartes' view. These two sorts of autonomy shed light on the origin of a set of related concerns that give modern philosophy its coherence, setting it apart from medieval philosophy as a distinct tradition. The first sort - the independence of the understanding of the senses - creates the modern problem of scepticism with regard to the external world. The second sort, concerning the ontological status of the mind, provides the background against which modern discussions of the mind/body problem take shape.

Maintaining that it is impossible to understand the work of a philosopher without understanding the previous history of thought and the contemporaneous developments, this book, originally published in 1932, is an in-depth study of Descartes' philosophy with a strong emphasis on the historical approach. It covers Descartes' early life and education, before continuing to discuss his method of doubt, the existence of God, the scientific interpretation of nature, the unity of knowledge, the attributes of God and free-will.

In a work that illustrates how Jewish philosophy can make a genuine contribution to general philosophical debate, Daniel Rynhold attempts to formulate a model for the justification of practices by applying the methods of modern analytic philosophy to approaches to the rationalization of the commandments from the history of Jewish philosophy. Through critical analysis of the methods of Moses Maimonides and Joseph Soloveitchik, Rynhold argues against propositional approaches to justifying practices that he terms Priority of Theory approaches and offers instead his own method, termed the Priority of Practice, which emphasizes the need for a more pragmatic take on this whole issue.

The mid-twentieth century saw a change in paradigms of art history: iconology. The main claim of this novel trend in art history was that renowned Renaissance artists (such as Botticelli, Leonardo, or Michelangelo) created imaginative syntheses between their art and contemporary cosmology, philosophy, theology, and magic. The Neoplatonism in the books by Marsilio Ficino and Giovanni Pico della Mirandola became widely acknowledged for its lasting influence on art. It thus became common knowledge that Renaissance artists were not exclusively concerned with problems intrinsic to their work but that their artifacts encompassed a much larger intellectual and cultural horizon. This volume brings together historians concerned with the history of their own discipline - and also those whose research is on the art and culture of the Italian Renaissance itself - with historians from a wide variety of specialist fields, in order to engage with the contested field of iconology. The book will be of interest to scholars working in art history, Renaissance history, Renaissance studies, historiography, philosophy, theology, gender studies, and literature.

Ever want to have a bagel with Hegel? Eggs with Bacon? Or spend a day with Socrates, Mill, Herodotus, or Kant, able to pick their brains about the most mundane moments of your life? Former Oxford Philosophy Fellow Robert Rowland Smith thought he would, and so with dry wit and marvelous invention, Smith whisks you through a typical day, injecting a little philosophy into it at every turn. Wake up with Descartes, go to work with Plato and Nietzsche, visit the gym with Kant, have sex with Ovid (or Simone de Beauvoir).

As the day unfolds, Smith grounds complex, abstract ideas in concrete experience, giving you an informal introduction to applying philosophy to everyday life. Not only does "Breakfast with Socrates "cover the basic arguments of philosophy, it brings an irresistible, insouciant charm to its big questions, waking us up to the richest possible range of ideas on how to live. Neither breakfast, lunch, nor dinner will ever be the same again.

Reframing Aristotle’s natural philosophy, this wide-ranging collection of essays reveals the centrality of magic to his thinking. From late medieval and Renaissance discussions on the attribution of magical works to Aristotle to the philosophical and social justifications of magic, international contributors chart magic as the mother science of natural philosophy. Tracing the nascent presence of Aristotelianism in early modern Europe, this volume shows the adaptability and openness of Aristotelianism to magic. Weaving the paranormal and the scientific together, it pairs the supposed superstition of the pre-modern era with modern scientific sensibilities. Essays focus on the work of early modern scholars and magicians such as Giambattista Della Porta, Wolferd Senguerd, and Johann Nikolaus Martius. The attribution of the Secretum secretorum to Aristotle, the role of illusionism, and the relationship between the technical and magical all provide further insight into the complex picture of magic, Aristotle and early modern Europe. Aristotelianism and Magic in Early Modern Europe proposes an innovative way of approaching the development of pre-modern science whilst also acknowledging the crucial role that concepts like magic and illusion played in Aristotle’s time.

This book addresses an emblematic case of a potential faith-reason, or faith-science, conflict that never arose, even though the biblical passage in question runs counter to simple common sense. Within the context of Western culture, when one speaks of a faith-science conflict one is referring to cases in which a "new" scientific theory or the results of empirical research call into question what the Bible states on the same subject. Well-known examples include the Copernican theory of planetary motion and the Darwinian theory of evolution. The passage considered in this book, concerning the "waters above the firmament" in the description of the creation in the first book of Genesis, represents a uniquely enlightening case. The author traces the interpretations of this passage from the early centuries of the Christian era to the late Renaissance, and discusses them within their historical context. In the process, he also clarifies the underlying cosmogonic model. Throughout this period, only exegetes belonging to various religious orders discussed the passage's meaning. The fact that it was never debated within the lay culture explains its non-emergence as a faith-reason conflict. A fascinating and highly accessible work, this book will appeal to a broad readership.

Thomas Aquinas wrote his Disputed Questions on the Power of God (Quaestiones Disputatae de Potentia Dei) in Rome in 1265-66. Begun, though probably not completed, before he wrote the first part of his famous work, the Summa theologiae, the de potentia Dei considered ten questions that evoked lively debate in Thomas' day and continue to do so in our own. This volume includes a new English translation of Question 3, in which Thomas takes up questions and ideas about divine and human freedom, whether or not the world is created, the problem of evil, the efficacy of creatures, and the status of the developing human embryo. It offers a comprehensive treatment of creation and the metaphysics and anthropology Thomas employs in considering the general creation of the universe and the particular creation of each human being. Susan C. Selner-Wright's translation of the critical Leonine edition is intended to make Thomas' contribution to the current discussion more accessible. It constitutes a focused but extended example of Thomas at the height of his intellectual powers. We find him here in conversation with fifty different source works; engaged with the ideas of pagan, Christian, Islamic, and Jewish thought; and demonstrating his understanding of philosophy and theology as distinct but complementary disciplines. Throughout the text, Selner-Wright directs the reader to Thomas' own sources, related texts elsewhere in Thomas' corpus, and secondary sources. Philosophical notes give background for particular claims or arguments and trace important philosophical principles at work throughout the text. ABOUT THE TRANSLATOR: Susan C. Selner-Wright is associate professor of philosophy at St. John Vianney Theological Seminary.

Thomas Aquinas is one of the most important figures in the history of philosophy and philosophical theology. Relying on a deep understanding of Aristotle, Aquinas developed a metaphysical framework that is comprehensive, detailed, and flexible. Within that framework, he formulated a range of strikingly original and carefully explicated views in areas including natural theology, philosophy of mind, philosophical psychology, and ethics. In this book, Christopher Hughes focuses on Aquinas's thought from an analytic philosophical perspective. After an overview of Aquinas's life and works, Hughes discusses Aquinas's metaphysics, including his conception of substance, matter, and form, and his account of essence and existence; and his theory of the nature of human beings, including his critique of a substance dualism that Aquinas attributes to Plato, but is usually associated with Descartes. In the final chapters, Hughes discusses Aquinas's account of the existence and nature of God, and his treatment of the problem of evil, as well as his ideas about the relation of goodness to being, choice, and happiness. Aquinas on Being, Goodness, and God is essential reading for students and scholars of Aquinas, and anyone interested in philosophy of religion or the history of medieval philosophy.

Although he is one of the most influential Catholic theologians in Europe, very few of Klaus Demmer's writings are available in English. This translation of his well-known work on moral theology introduces Demmer's thought to English-speaking audiences.

In an original synthesis of scholastic and continental philosophy, Demmer brings the Catholic moral tradition into conversation with contemporary philosophical schools -- transcendental, hermeneutical, and analytical -- to fashion a moral theology in the spirit of the Second Vatican Council. He shows the richness of the neoscholastic tradition in shaping and being shaped by our contemporary self-understanding.

A complete bibliography of Demmer's works will assist readers in seeking out more of his writings.

Analyzing Shakespeare's views on theatre and magic and John Dee's concerns with philosophy and magic in the light of the Italian version of philosophia perennis (mainly Marsilio Ficino, Pico della Mirandola and Giordano Bruno), this book offers a new perspective on the Italian-English cultural dialogue at the Renaissance and its contribution to intellectual history. In an interdisciplinary and intercultural approach, it investigates the structural commonalities of theatre and magic as contiguous to the foundational concepts of perennial philosophy, and explores the idea that the Italian thinkers informed not only natural philosophy and experimentation in England, but also Shakespeare's theatre. The first full length project to consider Shakespeare and John Dee in juxtaposition, this study brings textual and contextual evidence that Gonzalo, an honest old Counsellor in The Tempest, is a plausible theatrical representation of John Dee. At the same time, it places John Dee in the tradition of the philosophia perennis-accounting for what appears to the modern scholar the conflicting nature of his faith and his scientific mind, his powerful fantasy and his need for order and rigor-and clarifies Edward Kelly's role and creative participation in the scrying sessions, regarding him as co-author of the dramatic episodes reported in Dee's spiritual diaries. Finally, it connects the Enochian/Angelic language to the myth of the Adamic language at the core of Italian philosophy and brings evidence that the Enochian is an artificial language originated by applying creatively the analytical instruments of text hermeneutics used in the Cabala.