Robert Greystones on Certainty and Skepticism: Selections from His Works is a continuation of the volume previously published by Auctores Britannici Medii Aevi, Robert Greystones on the Freedom of the Will: Selections from His Commentary on the Sentences (edited by Mark Henninger, with Robert Andrews and Jennifer Ottman, 2017). In the course of preparation of the first volume, startling information arose concerning the nature and extent of Greystones' skepticism. Following draft editions of a number of Greystones' Sentences commentary questions, the most relevant five questions were selected for editing and translation. Greystones is in the tradition of Nicholas of Autrecourt, William Crathorn, Monachus Niger (the Black Monk), Nicholas Aston, and John Went, but the earliest of these figures. Building upon the 69th proposition of the Condemnation of 1277, Greystones concludes that God's unlimited power must lead to a radical skepticism about human knowledge. We cannot be certain whether we are in this life or the afterlife, in a body or not. We cannot be certain about the existence of any external object. We have no certain knowledge of cause and effect, the existence of substances, or of any contingent event. Like Descartes, Greystones held that we can be certain about our own existence (ego sum). But preempting Descartes' appeal to a beneficent, non-deceptive God, Greystones says: God does not deceive. But you deceive yourself if you insist on believing that something exists when you know that it might not! You know that God can intervene at any instant, and thus that you can never completely trust your senses. Greystones' skepticism is strikingly significant in light of the later historical development of philosophy. Recent researchers on medieval skepticism such as Henrik Lagerlund, Dominik Perler, and Jos e Luis Bermudez show no awareness of Greystones. Indeed, Bermudez claims that "the resources were not available in the thirteenth and fourteenth centuries to entertain those ... skeptical worries that were identified as distinctive of Cartesian skepticism." This edition of Greystones should prompt not just a footnote to, but a re-writing of, the history of philosophy.

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.

Of the great philosophers of pagan antiquity, Marcus Tullius Cicero is the only one whose ideas were continuously accessible to the Christian West following the collapse of the Roman Empire. Yet, in marked contrast with other ancient philosophers, Cicero has largely been written out of the historical narrative on early European political thought, and the reception of his ideas has barely been studied. The Bonds of Humanity corrects this glaring oversight, arguing that the influence of Cicero's ideas in medieval and early modern Europe was far more pervasive than previously believed. In this book, Cary J. Nederman presents a persuasive counternarrative to the widely accepted belief in the dominance of Aristotelian thought. Surveying the work of a diverse range of thinkers from the twelfth to the sixteenth century, including John of Salisbury, Brunetto Latini, Marsiglio of Padua, Christine de Pizan, and Bartolome de Las Casas, Nederman shows that these men and women inherited, deployed, and adapted key Ciceronian themes. He argues that the rise of scholastic Aristotelianism in the thirteenth century did not supplant but rather supplemented and bolstered Ciceronian ideas, and he identifies the character and limits of Ciceronianism that distinguish it from other schools of philosophy. Highly original and compelling, this paradigm-shifting book will be greeted enthusiastically by students and scholars of early European political thought and intellectual history, particularly those engaged in the conversation about the role played by ancient and early Christian ideas in shaping the theories of later times.

This long-awaited reissue of the 1969 Cornell edition of Alfarabi's Philosophy of Plato and Aristotle contains Muhsin Mahdi's substantial original introduction and a new foreword by Charles E. Butterworth and Thomas L. Pangle. The three parts of the book, "Attainment of Happiness," "Philosophy of Plato," and "Philosophy of Aristotle," provide a philosophical foundation for Alfarabi's political works.

In the last fifty years the field of Late Antiquity has advanced significantly. Today we have a picture of this period that is more precise and accurate than before. However, the study of one of the most significant texts of this age, Boethius' Consolation of Philosophy, has not benefited enough from these advances in scholarship. Antonio Donato aims to fill this gap by investigating how the study of the Consolation can profit from the knowledge of Boethius' cultural, political and social background that is available today. The book focuses on three topics: Boethius' social/political background, his notion of philosophy and its sources, and his understanding of the relation between Christianity and classical culture. These topics deal with issues that are of crucial importance for the exegesis of the Consolation. The study of Boethius' social/political background allows us to gain a better understanding of the identity of the character Boethius and to recognize his role in the Consolation. Examination of the possible sources of Boethius' notion of philosophy and of their influence on the Consolation offers valuable instruments to evaluate the role of the text's philosophical discussions and their relation to its literary features. Finally, the long-standing problem of the lack of overt Christian elements in the Consolation can be enlightened by considering how Boethius relies on a peculiar understanding of philosophy's goal and its relation to Christianity that was common among some of his predecessors and contemporaries.

With a mix of both respectable and immoral advice, The Prince is a frank analysis on political power. Separated into four sections, The Prince is both a guide to obtain power and an explanation on the aspects that affect it. The first section discusses the types of principalities. According to Machiavelli, there are four different types-hereditary, mixed, new and ecclesiastical. While defining each type, Machiavelli also discusses the implications of each. Next, The Prince identifies types of armies. There are hired armies, which Machiavelli himself expressed distrust of, loaned troops (also known as auxiliaries), native, or a mix of the three. With intriguing contrasts, the next section reveals the most effective behavior and characteristics for a ruler. While it is advised to be stingy over generous, cruel over merciful, and champions dishonesty over inconvenience, The Prince also stresses the importance of being a well-like ruler with an enhanced reputation, creating a complex character to portray. Finally, to highlight why the aforementioned sections are necessary and accurate, the last section of The Prince discusses the political state of 16th century Italy. With examples of both effective and ineffective policies and rulers, The Prince provides intriguing philosophical and political discourse as well as a detailed look at the innerworkings of the Italian government during the Renaissance. The Prince by Niccolo Machiavelli introduces an unprecedented political analysis, creating a fascinating discussion on Renaissance politics while inviting readers to consider the evidence of Machiavelli's studies present in modern-day government. Machiavelli's work has paved the way for and shaped political parties that are still in practice even in a democratic society, consequently solidifying The Prince as an ever-present analysis of political science. This edition of Niccolo Machiavelli's The Prince is presented in a modern font and features a new, eye-catching cover design. Providing both a riveting look into Renaissance politics and a relevant analysis of power, The Prince by Machiavelli possess a duality that preserves its influence.

"Every page contains thought at a high level." -British Weekly Rudolf Steiner begins these three lectures by depicting the background of early Christian thought, from which scholastic philosophers arose. He focuses on the "unanswered question" of the scholastic movement: How can human thinking be made Christlike and develop toward a vision of the spiritual world? A study of subsequent European thought, especially that of Kant, leads to the possibility of deepening into spiritual perception the scientific thinking that arose from scholasticism. Steiner explains that, since the beginning of the twentieth century, this is true Christianity.

The second edition of the Encyclopedia of Medieval Philosophy is expanded and substantially revised. It is the largest reference work of medieval philosophy in English and it covers all the four language traditions, Latin, Arabic, Greek, and Hebrew, of western medieval philosophy. The Encyclopedia covers all areas of philosophy in the Middle Ages and part of the Renaissance, ranging from 500 to 1500 CE. It contains general entries on medieval philosophers and medieval philosophies and on the key terms and concepts in the subject area, but it also provides more in-depth details and analyses of particular theories. Furthermore, in order to gain an insight into the social and cultural context of the material, entries are included on the teaching of philosophy, the career of philosophers, and the place of philosophy within the universities. Complete with cross-references between key words and related essays to enable efficient searches, this Encyclopedia is exhaustive, unprecedented, and user-friendly. It is indispensable for scholars of medieval philosophy and Medieval Studies, and it is also useful for anyone interested in medieval ideas and thought.

All perfections of things pre-exist in the divine essence, yet it is entirely simple, without components. These seemingly opposed attributes of God are reconciled in Questions 3–6 of the First Part of the Summa theologiae, here newly translated and explained in line-by-line detail. Among topics receiving special attention are Aquinas’s doctrine of participation, his conception of God as a subsisting act of being, and the distinction and order of transcendentals such as being, goodness, and beauty. Intended for advanced undergraduates, graduate students, and teachers, Aquinas on God’s Simplicity and Perfection throws light on the order of Aquinas’s questions, addresses difficulties commonly encountered by modern readers, and includes an exhaustive glossary of all technical terms occurring in the Summa’s first six Questions.

The old humanistic model, aiming at universalism, ecumenism, and the globalization of various Western systems of values and beliefs, is no longer adequate - even if it pleads for an ever-wider inclusion of other cultural perspectives and for intercultural dialogue. In contrast, it would be wise to retain a number of its assumptions and practices - which it incidentally shares with humanistic models outside the Western world. We must now reconsider and remap it in terms of a larger, global reference frame. This anthology does just that, thus contributing to a new field of study and practice that could be called intercultural humanism.

In The Metaphysics of the Material World, Tad M. Schmaltz traces a particular development of the metaphysics of the material world in early modern thought. The route Schmaltz follows derives from a critique of Spinoza in the work of Pierre Bayle. Bayle charged in particular that Spinoza's monistic conception of the material world founders on the account of extension and its "modes" and parts that he inherited from Descartes, and that Descartes in turn inherited from late scholasticism, and ultimately from Aristotle. After an initial discussion of Bayle's critique of Spinoza and its relation to Aristotle's distinction between substance and accident, this study starts with the original re-conceptualization of Aristotle's metaphysics of the material world that we find in the work of the early modern scholastic Suarez. What receives particular attention is Suarez's introduction of the "modal distinction" and his distinctive account of the Aristotelian accident of "continuous quantity." This examination of Suarez is followed by a treatment of the connections of his particular version of the scholastic conception of the material world to the very different conception that Descartes offered. Especially important is Descartes's view of the relation of extended substance both to its modes and to the parts that compose it. Finally, there is a consideration of what these developments in Suarez and Descartes have to teach us about Spinoza's monistic conception of the material world. Of special concern here is to draw on this historical narrative to provide a re-assessment of Bayle's critique of Spinoza.

Etienne Gilson (1884-1978) was a French philosopher and historian of philosophy, as well as a scholar of medieval philosophy. In 1946 he attained the distinction of being elected an ""Immortal"" (member) of the Academie francaise. He was nominated for the Nobel Prize in Literature in 1959 and 1964. The appearance of Gilson's Metamorphosis of the City of God, which were originally delivered as lectures at the University of Louvain, Belgium, in the Spring of 1952, coincided with the first steps toward what would become the European Union. The appearance of this English translation coincides with the upheaval of Brexit. Gilson traces the various attempts of thinkers through the centuries to describe Europe's soul and delimit its parts. The Scots, Catalonians, Flemings, and probably others may nod in agreement in Gilson's observation on how odd would be a Europe composed of the political entities that existed two and a half centuries ago. Those who think the European Union has lost its soul may not be comforted by the difficulty thinkers have had over the centuries in defining that soul. Indeed the difficulties that have thus far prevented integrating Turkey into the EU confirm Gilson's description of the conundrum involved even in distinguishing Europe's material components. And yet, the endeavor has succeeded, so that the problem of shared ideals remain inescapable. One wonders which of the thinkers in the succession studied by Gilson might grasp assent and illuminate the EU's path.

Oxford Studies in Medieval Philosophy showcases the best scholarly research in this flourishing field. The series covers all aspects of medieval philosophy, including the Latin, Arabic, and Hebrew traditions, and runs from the end of antiquity into the Renaissance. It publishes new work by leading scholars in the field, and combines historical scholarship with philosophical acuteness. The papers will address a wide range of topics, from political philosophy to ethics, and logic to metaphysics. OSMP is an essential resource for anyone working in the area.

Moses Maimonides (1138-1204) was arguably the single most important Jewish thinker of the Middle Ages, with an impact on the later Jewish tradition that was unparalleled by any of his contemporaries. In this volume of new essays, world-leading scholars address themes relevant to his philosophical outlook, including his relationship with his Islamicate surroundings and the impact of his work on subsequent Jewish and Christian writings, as well as his reception in twentieth-century scholarship. The essays also address the nature and aim of Maimonides' philosophical writing, including its connection with biblical exegesis, and the philosophical and theological arguments that are central to his work, such as revelation, ritual, divine providence, and teleology. Wide-ranging and fully up-to-date, the volume will be highly valuable for those interested in Jewish history and thought, medieval philosophy, and religious studies.

Five hundred years before “Jabberwocky� and Tender Buttons, writers were already preoccupied with the question of nonsense. But even as the prevalence in medieval texts of gibberish, babble, birdsong, and allusions to bare voice has come into view in recent years, an impression persists that these phenomena are exceptions that prove the rule of the period’s theologically motivated commitment to the kernel of meaning over and against the shell of the mere letter. This book shows that, to the contrary, the foundational object of study of medieval linguistic thought was vox non-significativa, the utterance insofar as it means nothing whatsoever, and that this fact was not lost on medieval writers of various kinds. In a series of close and unorthodox readings of works by Priscian, Boethius, Augustine, Walter Burley, Geoffrey Chaucer, and the anonymous authors of the Cloud of Unknowing and St. Erkenwald, it inquires into the way that a number of fourteenth-century writers recognized possibilities inherent in the accounts of language transmitted to them from antiquity and transformed those accounts into new ideas, forms, and practices of non-signification. Retrieving a premodern hermeneutics of obscurity in order to provide materials for an archeology of the category of the literary, Medieval Nonsense shows how these medieval linguistic textbooks, mystical treatises, and poems were engineered in such a way as to arrest the faculty of interpretation and force it to focus on the extinguishing of sense that occurs in the encounter with language itself.

Leo Bersani, known for his provocative interrogations of psychoanalysis, sexuality, and the human body, centers his latest book on a surprisingly simple image: a newborn baby simultaneously crying out and drawing its first breath. These twin ideas--absorption and expulsion, the intake of physical and emotional nourishment and the exhalation of breath--form the backbone of Receptive Bodies, a thoughtful new essay collection. These titular bodies range from fetuses in utero to fully eroticized adults, all the way to celestial giants floating in space. Bersani illustrates his exploration of the body's capacities to receive and resist what is ostensibly alien using a typically eclectic set of sources, from literary icons like Marquis de Sade to cinematic provocateurs such as Bruno Dumont and Lars von Trier. This sharp and wide-ranging book will excite scholars of Freud, Foucault, and film studies, or anyone who has ever stopped to ponder the give and take of human corporeality.