Peter Adamson presents a lively introduction to six hundred years of European philosophy, from the beginning of the ninth century to the end of the fourteenth century. The medieval period is one of the richest in the history of philosophy, yet one of the least widely known. Adamson introduces us to some of the greatest thinkers of the Western intellectual tradition, including Peter Abelard, Anselm of Canterbury, Thomas Aquinas, John Duns Scotus, William of Ockham, and Roger Bacon. And the medieval period was notable for the emergence of great women thinkers, including Hildegard of Bingen, Marguerite Porete, and Julian of Norwich. Original ideas and arguments were developed in every branch of philosophy during this period - not just philosophy of religion and theology, but metaphysics, philosophy of logic and language, moral and political theory, psychology, and the foundations of mathematics and natural science.

The author analyzes "old masteries," certain notions of freedom, individualism, and control long associated with the Renaissance, in relation to the ideologies of non-mastery that recur in theory today.

The volume is inspired by Gilles Deleuze's philosophical project, which builds on the critique of European Humanism and opens up inspiring new perspectives for the renewal of the field. The book gathers leading scholars in the field of Deleuze, while also bringing together scholars from Europe and North America (the West), as well from Asia (the East), in order to create a lively academic debate, and contribute to the growth and expansion of the field. it provides both critical and creative insights into some key issues in contemporary social and political thought. More specifically, the volume hopes to start a critical evaluation of the reception and creative adaptation of Deleuze and of other Continental philosophers in the Austral-Asian region, with special focus on China.

In his preceding work, Soundings in Augustine's Imagination, Father O'Connell outlined the three basic images Augustine employs to frame his view of the human condition. In the present study, he applies the same techniques of image-analysis to the three major "conversions" recounted in the Confessions. Those conversions were occasioned, first, by Augustine's youthful reading of Cicero's Hortensius, then by his reading of what he calls the "books of the Platonists", and finally, most decisively, by his fateful reading in that Milanese garden of the explosive capitulum, or "chapterlet", from St. Paul's Epistle to the Romans. Dissection of Augustine's imagery discloses a chain of striking connections between these conversions. Each of them, for instance, features a return to a woman - now a bridal, now a maternal figure, and finally, a mysterious stand-in for Divine Wisdom, both bridal and maternal. Unsurprisingly, conversion-imagery also provokes a fresh estimate of the sexual component in Augustine's religious biography; but the sexual aspect is balanced by Augustine's insistent stress on the "vanity" of his worldly ambitions. Perhaps most arresting of all is Father O'Connell's analysis showing that the text that Augustine read from Romans consisted of not only two, but four verses: hence the dramatic procession of images which make up the structure of the Confessions, Book VII; hence, too, the presence, subtle but real, of those same image-complexes in the Dialogues Augustine composed soon after his conversion in A.D. 386.

The Cambridge History of Renaissance Philosophy offers a balanced and comprehensive account of philosophical thought from the middle of the fourteenth century to the emergence of modern philosophy at the turn of the seventeenth century. The Renaissance has attracted intense scholarly attention for over a century, but in the beginning the philosophy of the period was relatively neglected and this is the first volume in English to synthesize for a wider readership the substantial and sophisticated research now available. The volume is organized by branch of philosophy rather than by individual philosopher or by school. The intention has been to present the internal development of different aspects of the subject in their own terms and within their historical context. This structure also emphasizes naturally the broader connotations of "philosophy" in that intellectual world.

In 1580 Michel de Montaigne (1533-1592) presented a literary project to the public the type of wich had never before been introduced- a collection of Essays with himself as subject. Never before had a writer attempted a literary self-portrait, and in so doing Montaigne named and defined a new literary form, the essay. Brush's critical study of Essays examines the complex process of writing a self-portrait and showing the ways in which it is an entirely differnt enterprise from writing an autobiography. The author discusses how Montaigne revealed his "mind in motion," and the most remarkable feature of that mind, skepticism. He treats Montaigne's development of a conversational voice and explicates how Montaigne's intense self-examination became an evolutionary process which had consequences in his life and literature. The work concludes with a discussion of how Montaigne's self-assigned task of introspection included the formulation of a view of humanity and its ethics. Brush's work fills a gap in scholarship by critically examining the essential loci of the Essays, namely, the creation of a literary self-portrait. The book makes its points convincingly because of Brush's intimacy and command of the essays. Montaigne's works are cited in English translation, and the subject is presented in terms accessible to the non-specialist.

This dual-language book is a translation of John Pechamas De aeternitate mundi (On the Eternity of the World), written probably in 1270. Pecham was born in England around 1230. He pursued studies in Paris, where he may have been a student of Roger Baconas, and at Oxford. He returned to Paris some time between 1257 and 1259 to study theology and in 1269-1270 became magister theologiae. It was at this time that he presumably wrote the essay translated here, and presented it as part of his inception, the equivalent of a doctrinal defense, in 1271, when he sought to become a magister regens, a member of the theological faculty. While Pecham was studying in Paris, two controversial theological "innovations" were being debated. The first issue involved the founding of the mendicant orders (Franciscans and Dominicans) in the first decade of the thirteenth century. Their active moving about, preaching and teaching, represented a departure from the established Rule of St. Benedict in which Orders were largely confined to monasteries. The second debate was over the introduction of the "new" philosophy of Aristotle. The Dominicans and Franciscans found themselves allied against the Latin Averroists (or Radical Aristotelians) on such issues as the unicity of the intellect and the assertion of the worldas eternity in the sense that is was not created. The two Orders disagreed, however, on the truth of other Aristotelian theses such as the unicity of substantial form and the demonstrability of the worldas having a beginning in time. On another front, having to do with the legitimacy of the Dominicans and Franciscans interpretation of religious life, the two Orders united under attacks from thesecular clergy. Pecham, a Franciscan, witnessed his Order allied with the Dominicans against Averroists and secular clergy, and at odds with them over Aristotelianism in orthodox theology. During this tumultuous time Pecham met, and probably discussed his inception with Thomas, and his position on the eternity of the world can be compared to the treatment of the topic found in the writings of St. Thomas Aquinas and St. Bonaventure. In 1279, Pecham was named the Archbishop of Canterbury by Pope Nicolas III, in this position it was expected that he carry out reforms mandated by the Council of Lyons. The ruling of that council included the eradication of the Averroists radical departures from theological philosophy and some of the theses held by the Thomists. Pecham died in 1291, no doubt in disappointment that the reforms for which he had strived never came to pass.

This volume is based on an international colloquium held at the Warburg Institute, London, on 21-2 June 2013, and entitled `Philosophy and Knowledge in the Renaissance: Interpreting Aristotle in the Vernacular'. It situates and explores vernacular Aristotelianism in a broad chronological context, with a geographical focus on Italy. The disciplines covered include political thought, ethics, poetics, rhetoric, logic, natural philosophy, cosmology, meteorology and metaphysics; and among the genres considered are translations, popularizing commentaries, dialogues and works targeted at women. The wide-ranging and rich material presented in the volume is intended to stimulate scholars to develop this promising area of research still further. Table of Contents: Preface (pp. ix-x) Introduction (pp. 1-5) Luca Bianchi, Simon Gilson and Jill Kraye Giles of Rome's De regimine principum and the Vernacular Translations: The Reception of the Aristotelian Tradition and the Problem of Courtesy (pp. 7-29) Fiammetta Papi Uses of Latin Sources in Renaissance Vernacularization of Aristotle: The Case of Galeazzo Florimonte, Francesco Venier and Francesco Pona (pp. 31-55) Luca Bianchi Alessandro Piccolomini's Mission: Philosophy for Men and Women in their Mother Tongue (pp. 57-73) Letizia Panizza Francesco Robortello on Popularizing Knowledge (75-92) Marco Sgarbi Aristotelian Commentaries and the Dialogue Form in Cinquecento Italy (pp. 93-107) Eugenio Refini Aristotle's Politics in the Dialogi della morale filosofia of Antonio Brucioli (pp. 109-122) Grace Allen `The best works of Aristotle': Antonio Brucioli as a Translator of Natural Philosophy (pp. 123-138) Eva Del Soldato Vernacular Meteorology and the Antiquity of the Earth in Medieval and Renaissance Italy (pp. 139-159) Ivano Dal Prete Vernacularizing Meteorology: Benedetto Varchi's Comento sopra il primo libro delle Meteore d'Aristotile (pp. 161-181) Simon Gilson Bartolomeo Beverini (1629-1686) e una versione inedita della Metafisica di Aristotele (pp. 183-208) Corinna Onelli Index of Manuscripts and Incunables (p. 209) Index of Names (pp. 210-216)

This book takes a fresh look at two of the most controversial topics in Hobbes's philosophy: morality and sovereignty. It distinguishes between the two versions of the covenant provided by Hobbes, one of which establishes a genuine system or morality based on the golden rule and the other which justifies the absolute power of the sovereign. The author defends the moral theory through an examination of the various alternatives, and the theory of sovereignty by testing it against historical experience.

Rubens and the Eloquence of Drawing re-examines the early graphic practice of the preeminent northern Baroque painter Peter Paul Rubens (Flemish, 1577-1640) in light of early modern traditions of eloquence, particularly as promoted in the late sixteenth- and early seventeenth-century Flemish, Neostoic circles of philologist, Justus Lipsius (1547-1606). Focusing on the roles that rhetorical and pedagogical considerations played in the artist's approach to disegno during and following his formative Roman period (1600-08), this volume highlights Rubens's high ambitions for the intimate medium of drawing as a primary site for generating meaningful and original ideas for his larger artistic enterprise. As in the Lipsian realm of writing personal letters - the humanist activity then described as a cognate activity to the practice of drawing - a Senecan approach to eclecticism, a commitment to emulation, and an Aristotelian concern for joining form to content all played important roles. Two chapter-long studies of individual drawings serve to demonstrate the relevance of these interdisciplinary rhetorical concerns to Rubens's early practice of drawing. Focusing on Rubens's Medea Fleeing with Her Dead Children (Los Angeles, Getty Museum), and Kneeling Man (Rotterdam, Museum Boijmans Van Beuningen), these close-looking case studies demonstrate Rubens's commitments to creating new models of eloquent drawing and to highlighting his own status as an inimitable maker. Demonstrating the force and quality of Rubens's intellect in the medium then most associated with the closest ideas of the artist, such designs were arguably created as more robust pedagogical and preparatory models that could help strengthen art itself for a new and often troubled age.

This remarkable book shows the seminal Western mystic Meister Eckhart as the great teacher of the birth of God in the soul. It is at once an exposition of Eckhart's mysticism -- perhaps the best in English -- and also an exemplary work of contemporary philosophy.

Schurmann shows us that Eckhart is our contemporary. Writing from experience, he describes the threefold movement of detachment, releasement, and "dehiscence" (splitting open) that leads to the experience of "living without a why" in which all things are in God and which is sheer joy. Going beyond that, he describes the transformational force of approaching the Godhead, the God beyond God.

The three early descriptions of analytic action theory sharethe fundamental premise that physical behavior is characterized as intentional action by semantic rather than physical features. Hart, Anscombe, and Melden each cite essential conditions for the possibility of attributing actions. Their concepts can be integrated into a model of action whose emphasis lies on the social dimension of understanding action.

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

aspirations, the rise of western monasticism was the most note worthy event of the early centuries. The importance of monasteries cannot be overstressed as sources of spirituality, learning and auto nomy in the intensely masculinized, militarized feudal period. Drawing their members from the highest levels of society, women's monasteries provided an outlet for the energy and ambition of strong-willed women, as well as positions of considerable authority. Even from periods relatively inhospitable to learning of all kinds, the memory has been preserved of a good number of women of education. Their often considerable achievements and influence, however, generally lie outside even an expanded definition of philo sophy. Among the most notable foremothers of this early period were several whose efforts signal the possibility of later philosophical work. Radegund, in the sixth century, established one of the first Frankish convents, thereby laying the foundations for women's spiritual and intellectual development. From these beginnings, women's monasteries increased rapidly in both number and in fluence both on the continent and in Anglo-Saxon England. Hilda (d. 680) is well known as the powerful abbsess of the double monastery of Whitby. She was eager for knowledge, and five Eng lish bishops were educated under her tutelage. She is also accounted the patron of Caedmon, the first Anglo-Saxon poet of religious verse. The Anglo-Saxon nun Lioba was versed in the liberal arts as well as Scripture and canon law."

In der Philosophie des spaten 13. Jahrhunderts stellt die thomasische Lehre von der Selbstbewegung des Willens einen originellen Versuch dar, die christliche Uberzeugung von der menschlichen Willenfreiheit den Prinzipien der aristotelischen Psychologie theoretisch anzupassen. Sie gilt auch als ein Beweis fur die geistige Offenheit des Thomas, da sie wesentlich bestimmt ist durch die aktive und ernsthafte Auseinandersetzung mit den zeitgenossischen voluntaristischen Antagonisten. Yul Kim erortert in seinem Buch die Bedeutung dieser Lehre mit Blick auf die Entwicklung der thomasischen Willenstheorie und rekonstruiert den, von polemischen Debatten gekennzeichneten, geistigen Kontext, aus dem diese Lehre entstand."

This volume presents fourteen of William E. Mann's essays on three prominent figures in late Patristic and early medieval philosophy: Augustine, Anselm, and Peter Abelard. The essays explore some of the quandaries, arguments, and theories presented in their writings. The essays in this volume complement those to be found in Mann's God, Modality, and Morality (OUP, 2015). While the essays in God, Modality, and Morality are primarily essays in philosophical theology, those found in the present volume are more varied. Some still deal with issues in philosophical theology. Other essays are aporetic in nature, discussing cases of philosophical perplexity, sometimes but not always leaving the cases unresolved. All the essays display, directly or indirectly, the philosophical influence that Augustine has had. His Confessions is a rich source for philosophical puzzlement. Individual essays examine his reflections on the alleged innocence of infants, which raises questions about cognitive, emotional, and linguistic development; his juvenile theft of pears and its relation to moral motivation; and his struggle with and resolution of the problem of evil. One essay presents the rudiments of an Augustinian moral theory, rooted in his understanding of the Sermon on the Mount. Another essay illustrates the theory by discussing his writings on lying. Mann argues that Abelard amplified Augustine's moral theory by emphasizing the crucial role that intention plays in wrongdoing. Augustine bequeathed to Anselm the notion of "faith seeking understanding. " Mann argues that this methodological slogan shapes Anselm's "ontological argument " for God's existence and his efforts to explicate the doctrine of the Trinity.

The relationship between the Late Middle Ages and the beginning of modern times is still acontroversial topic discussed. Some view the 14th and 15th century as a period of decline, others emphasize this era's formative and innovative role in modern times. Volume 31 of Miscellanea Mediaevalia takes an interdisciplinary look at this period while addressing critical, classic evaluations. More than 30 contributions discuss the philosophy of the Late Middle Ages (with special attention to moral and natural philosophy), scientific institutions of the Late Middle Ages, the architecture, economic and legal history, and the spirituality in the Late Middle Ages, as well as prominent figures such as Jean Gerson and Nicholasof Cusa.

The last twenty years have seen remarkable developments in our understanding of how the ancient Greek thinkers handled the general concept of being and its several varieties. The most general examination of the meaning of the Greek verb 'esti'/'einai'/'on' both in common usage and in the philosophical literature has been presented by Charles H. Kahn, most extensively in his 1973 book The Verb 'Be' in Ancient Greek. These discussions are summarized in Kahn's contribution to this volume. By and large, they show that conceptual schemes by means of which philosophers have recently approached Greek thought have not been very well suited to the way the concept of being was actually used by the ancients. For one thing, being in the sense of existence played a very small role in Greek thinking according to Kahn. Even more importantly, Kahn has argued that Frege and Russell's thesis that verbs for being, such as 'esti', are multiply ambiguous is ill suited for the purpose of appreciating the actual conceptual assumptions of the Greek thinkers. Frege and Russell claimed that a verb like 'is' or'esti' is ambiguous between the 'is' of identity, the 'is' of existence, the copulative 'is', and the generic 'is' (the 'is' of class-inclusion). At least a couple of generations of scholars have relied on this thesis and fre quently criticized sundry ancients for confusing these different senses of 'esti' with each other."