ein wichtiges Anliegen der grossen Konzilien des Spatmittelalters war die Reform des monastischen Lebens. Ausgehend von der italienischen Benediktinerabtei Subiaco fanden diese Bestrebungen besonders in den deutschsprachigen Klostern ein breites Echo. Es bildeten sich Reformzentren heraus (Melk, Tegernsee, St. Gallen), in denen die Benedikt-Regel eine neue spirituelle und kulturelle Kraft entfaltete."

Marsilio Ficino (1433-99) directed the Platonic Academy in Florence, and it was the work of this Academy that gave the Renaissance in the 15th century its impulse and direction. During his childhood Ficino was selected by Cosimo de' Medici for an education in the humanities. Later Cosimo directed him to learn Greek and then to translate all the works of Plato into Latin. This enormous task he completed in about five years. He then wrote two important books, "The Platonic Theology" and "The Christian Religion", showing how the Christian religion and Platonic philosophy were proclaiming the same message. The extraordinary influence the Platonic Academy came to exercise over the age arose from the fact that its leading spirits were already seeking fresh inspiration from the ideals of the civilizations of Greece and Rome,and especially from the literary and philosophical sources of those ideals. Florence was the cultural and artistic centre of Europe at the time and leading men in so many fields were drawn to the Academy: Lorenzo de' Medici (Florence's ruler), Alberti (the architect) and Poliziano (the poet). Moreover, Ficino bound together an enormous circle of correspondents throughout Europe, from the Pope in Rome to John Colet in London, from Reuchlin in Germany to de Ganay in France. Published during his lifetime, "The Letters" have not previously been translated into English. This third volume consists of the 39 letters Ficino published in his book IV, which he dedicated to Matthias Corvinus, King of Hungary. During the period covered by the letters in this volume, Ficino was working on a revision of his translations of Plato's dialogues and his commentaries on them. Some of the letters consist largely of passages taken from the dialogues, for example, those in praise of matrimony, medicine and philosophy. the largest single letter is a life of Plato which furnishes some interesting parallels with Ficino's own life, as described in a near contemporary biography by Giovanni Corsi which is included, partly for this reason, at the end of the volume. Corsi comments - "The first thing which encouraged me to write about this man was that he himself not only investigated the precepts and mysteries (of the Platonic Academy) but also penetrated, laid open and expounded them to others. This was something which no one else for the previous thousand years so much as attempted, let alone accomplished."

Translated into English for the first time, the writings of the twentieth-century scholar Annelise Maier on late medieval natural philosophy are here made accessible to a broader audience. The seven selections represent both Maier's earlier and later works. Her perceptions as a trained philosopher, coupled with her familiarity with the full range of primary source material, result in these rare insights into the historical importance of medieval science.

Francesco Filelfo's philosophical dialogue On Exile (ca. 1440) depicts a prominent group of Florentine noblemen and humanists, driven from their city by Cosimo de' Medici, discussing the sufferings imposed by exile such as poverty and loss of reputation, and the best way to endure and even profit from them. This volume contains the first complete edition of the Latin text and the first complete translation into any modern language.

The Consolation of Philosophy occupies a central place in the history of Western thought. Its author, Anicius Manlius Severinus Boethius (ca. 476-526 c.e.), was a Roman philosopher, scholar, and statesman who wrote The Consolation of Philosophy while in a remote prison awaiting his execution on dubious political charges. The text of this Norton Critical Edition is based on the translation by Richard H. Green. It is accompanied by the editor's preface and full-scale introduction to the work, the translator's preface, and explanatory annotations. "Contexts" reprints selections from the texts that Boethius drew upon for his own work. These include excerpts from two of Plato's Dialogues (Gorgias and Timaeus), from Aristotle's Nicomachean Ethics, and from Augustine's On Free Choice of the Will. "Criticism" collects five wide-ranging essays by major scholars of Boethius. Henry Chadwick presents a general introduction to Boethius's life and works. Nelson Pike presents a clear and insightful interpretation of what Boethius means by writing that God is eternal (timeless). The final three essays-by William Bark, Edmund Reiss, and John Marenbon-all depart from traditional readings of The Consolation of Philosophy in significant ways and are sure to stimulate classroom discussion. A Chronology of Boethius's life and work and a Selected Bibliography are also included.

This study began as a paper. It got out of hand. It had help doing that. Oswaldo Chateaubriand, Ronald Haver, Paul Horwich, Bernie Katz, Norman Kretzmann, Stanley Martens, Stephen Pink, Michael Stokes, Eleanor Stump, Bill Ulrich, Celia Wolf, and a lot of other people questioned or criticized or helped reformulate one or another of the arguments and interpretations along the way. In spite of (maybe partly because of) their efforts, the book is full of mistakes. At least, induction over previous drafts indicates that irresistibly. But I do not, right now, know of any particular mistakes. All but a couple of the translations are mine (the exceptions are noted). That is not because existing translations are bad, but because some uniformity was essential. The translations often make unpleasant reading. So, often, does Aristotle; I have tried to be literal. A text and translation of the passage on which the book centers is in Appendix III. Footnotes cite literature by author and (sometimes abbreviated) title. Details are in the bibliography. I do not profess to have covered all the literature. An enormous amount of editorial work was done by Margaret Mundy. She was not able to undo the errors that remain. In particular, the footnotes are often numbered oddly: '4', '4a', '4b', etc.

An inquiry into the origins, dissemination, and consequences of the modern belief that humans can solve any problem and overcome any difficulty, given time and resources enough.

In den Essays dieses Buches geht es darum, in problemorientierter Durchmusterung dreier historisch wirksamer Denkansatze Perspektiven fur integrale Zukunftsgestaltung zu gewinnen. Thematisiert werden Carl Gustav Jung (1875-1961), der zu den Pionieren moderner Tiefenpsychologie gezahlt wird und in seinen Analysen des "Archetyps" der Trinitat ein Modell fur menschliche Selbstfindung vorlegt, der protestantische Theologe Georg Wilhelm Friedrich Hegel (1770-1831), der das Trinitarische im Medium seiner aprioristisch deduzierten Dialektik als die alles bewirkende Selbstentfaltung des reinen Begriffes darstellt, der lateinische Kirchenvater Aurelius Augustinus (354-430), der wahrend seiner Auseinandersetzung mit den antiken Skeptikern in menschlicher Geistinnerlichkeit das lebendig pulsierende Ineinander von Sein, Erkennen und Wollen entdeckt und diese onto-logo-ethische Ganzheit als in-ek-kon-sistenzalen Prozess erlautert, welcher, in Bedingtes und Unbedingtes spezifiziert, ein universales Format aufzuweisen hat. In ganzheitlich orientierten Eroerterungen wird die unloesbare Verflochtenheit von Welt-, Selbst- und Gotteserkenntnis hervorgehoben. Im Bezug auf Hegel und den (bisweilen) "hegelianisierenden" C. G. Jung ist dabei anzumerken, dass reines Begriffsdenken, das methodisch die Totalabstraktion alles Inhaltlichen voraussetzt, zu einer Hypostasierung des Negativen fuhrt. Die dadurch entstehenden Aporien finden eine Aufloesung, sobald die inhaltsbezogene Abstraktion rekultiviert wird und - von Augustinus her - alles Raumzeitliche in spezifisch begrenzter Teilhabe an der an sich unbegrenzten Positivitat des trikausalen Seinsgrundes betrachtet wird. Das prozess- und relationstheoretisch interpretierte Theologumenon der Trinitat lasst sich, kurz gesagt, als dasjenige auffassen, was es ermoeglicht, die in fruher Neuzeit entstandene Diastase zwischen Glaubens- und Wissensanspruchen (zwischen einem Fideismus, der nichts wissen will, und einem Rationalismus, der nichts glauben will) zu uberwinden.

The Vatican Mythographers offers the first complete English translation of three important sources of knowledge about the survival of classical mythology from the Carolingian era to the High Middle Ages and beyond. The Latin texts were discovered in manuscripts in the Vatican library and published together in the nineteenth century. The three so-called Vatican Mythographers compiled, analyzed, interpreted, and transmitted a vast collection of myths for use by students, poets, and artists. In terms consonant with Christian purposes, they elucidated the fabulous narratives and underlying themes in the works of Ovid, Virgil, Statius, and other poets of antiquity. In so doing, the Vatican Mythographers provided handbooks that included descriptions of ancient rites and customs, curious etymologies, and, above all, moral allegories. Thus we learn that Bacchus is a naked youth who rides a tiger because drunkenness is never mature, denudes us of possessions, and begets ferocity; or that Ulysses, husband of Penelope, passed by the monstrous Scylla unharmed because a wise man bound to chastity overcomes lust. The extensive collection of myths illustrates how this material was used for moral lessons. To date, the works of the Vatican Mythographers have remained inaccessible to scholars and students without a good working knowledge of Latin. The translation thus fulfills a scholarly void. It is prefaced by an introduction that discusses the purposes of the Vatican Mythographers, the influences on them, and their place in medieval and Renaissance mythography. Of course, it also entertains with a host of stories whose undying appeal captivates, charms, inspires, instructs, and sometimes horrifiesus.The book should have wide appeal for a whole range of university courses involving myth.

The new series of Ideen&Argumente subscribes to the ideal of a pluralist and open culture of argument and debate and presents well-produced volumes on topics and questions which make substantive or methodologically important contributions to contemporary philosophy. The publications are designed to effect a productive synergy between the Anglo-Saxon and Continental European philosophical traditions. Ideen&Argumente provides a platform for outstanding systematically oriented original editions and German first editions from all areas of Theoretical and Practical Philosophy. A welcome is extended to programmatic monographs from whatever philosophical direction. The aim is to highlight anew the thematic and methodological richness of contemporary philosophy.

Henry Sidgwick's The Methods of Ethics has been a central part of the utilitarian canon since its publication in 1874. This book, part of the Oxford Guides to Philosophy series, is a consice companion to Sidgwick's masterpiece, written primarily to aid advanced undergraduate students and interested general readers in navigatiing and interpreting the original text. Author David Phillips connects Sidgwick's work to work in contemporary moral philosophy and in the history of moral philosophy, paying particular attention to his relationships with key predecessors, including Kant and Mill, and with Moore and Ross, his most influencial successors in the British intuitionist tradition. The book's first eight chapters end with brief suggestions for further reading. At the end of the final three chapters there are more substantial overviews of the secondary literature on the aspects of Sidgwick's work that have generated the most interest among his commentators: metaethics and moral epistemology; consequentialism versus deontology; and egoism and the dualism of practical reason. The result is an Oxford Guide that will be a helpful resource for both students and scholars.

There is an ever-increasing number of books on improvisation, ones that richly recount experiences in the heat of the creative moment, theorize on the essence of improvisation, and offer convincing arguments for improvisation’s impact across a wide range of human activity. This book is nothing like that. In a provocative and at times moving experiment, Gary Peters takes a different approach, turning the philosophy of improvisation upside-down and inside-out.             Guided by Kant, Hegel, Heidegger, and especially Deleuze—and exploring a range of artists from Hendrix to Borges—Peters illuminates new fundamentals about what, as an experience, improvisation truly is. As he shows, improvisation isn’t so much a genre, idiom, style, or technique—it’s a predicament we are thrown into, one we find ourselves in. The predicament, he shows, is a complex entwinement of choice and decision. The performativity of choice during improvisation may happen “in the moment,� but it is already determined by an a priori mode of decision. In this way, improvisation happens both within and around the actual moment, negotiating a simultaneous past, present, and future. Examining these and other often ignored dimensions of spontaneous creativity, Peters proposes a consistently challenging and rigorously argued new perspective on improvisation across an extraordinary range of disciplines.   

The gradual secularization of European society and culture is often said to characterize the development of the modern world, and the early Italian humanists played a pioneering role in this process. Here Benjamin G. Kohl and Ronald G. Witt, with Elizabeth B. Welles, have edited and translated seven primary texts that shed important light on the subject of "civic humanism" in the Renaissance.Included is a treatise of Francesco Petrarca on government, two representative letters from Coluccio Salutati, Leonardo Bruni's panegyric to Florence, Francesco Barbaro's letter on "wifely" duty, Poggio Bracciolini's dialogue on avarice, and Angelo Poliziano's vivid history of the Pazzi conspiracy. Each translation is prefaced by an essay on the author and a short bibliography. The substantial introductory essay offers a concise, balanced summary of the historiographcal issues connected with the period.

This collection of readings with extensive editorial commentary brings together key texts of the most influential philosophers of the medieval era to provide a comprehensive introduction for students of philosophy.
Features the writings of Augustine, Thomas Aquinas, Boethius, John Duns Scotus and other leading medieval thinkers
Features several new translations of key thinkers of the medieval era, including John Buridan and Averroes
Readings are accompanied by expert commentary from the editors, who are leading scholars in the field

Im Zentrum dieses Bandes steht die Untersuchung des Wechselspiels und der Eigenlogik von Politik, Religion und Philosophie im Mittelalter und in der Fruhen Neuzeit. Untersucht wird die Differenzierung religioser und politischer Diskurse im Medium der aristotelischen Philosophietradition. Den Leitgedanken bildet dabei die Frage nach der Art und Weise, in der verschiedene Autoren jener Epoche teils affirmativ, teils polemisch auf Aristoteles und seine Philosophie Bezug nahmen und so zur Herausbildung einer bestimmten Form von Politischem Aristotelismus beitrugen, der religiose und philosophische Argumentationen in ihren Geltungsanspruchen kritisch gegeneinander abhebt. Die diachrone Perspektive und die Gleichzeitigkeit von historischer und philosophischer Betrachtungsweise der Studien dieses Buchs fordern nicht nur bedeutende Ergebnisse im Hinblick auf die jeweils untersuchten Autoren und Problemzusammenhange zutage, sondern erproben anhand des Politischen Aristotelismus zugleich ein Deutungsmuster fur das Verhaltnis von Wissenskultur und gesellschaftlichem Wandel uberhaupt."

The early medieval Scottish philosopher and theologian John Duns Scotus shook traditional doctrines of universality and particularity by arguing for a metaphysics of 'formal distinction'. Why did the nineteenth-century poet and self-styled philosopher Gerard Manley Hopkins find this revolutionary teaching so appealing? John Llewelyn answers this question by casting light on various neologisms introduced by Hopkins and reveals how Hopkins endorses Scotus claim that being and existence are grounded in doing and willing. Drawing on modern responses to Scotus made by Heidegger, Peirce, Arendt, Leibniz, Hume, Reid, Derrida and Deleuze, Llewelyn's own response shows by way of bonus why it would be a pity to suppose that the rewards of reading Scotus and Hopkins are available only to those who share their theological presuppositions.

'Montaigne is one of the great sages of that modern world which in a sense began with the Renaissance. He is the bridge linking the thought of pagan antiquity and of Christian antiquity with our own.' In 1572 Montaigne retired from public life and began the reading and writing which were to develop into 'assays' of his thoughts and opinions. Nobody in Western civilization had ever tried to do what Montaigne set out to do. In a vivid, contemporary style he surprises us with entertaining quotations; he moves swiftly from thought to thought, often digressing from an idea only to return to it triumphantly, having caught up with it elsewhere, and in so doing leads the reader along the criss-cross paths of a journey of discovery. Montaigne set out to discover himself. What he discovered instead was the human race.

Medieval attitudes to health and treatment revealed in Hildegard's treatise. Hildegard of Bingen [1098-1179], an important figure in her own time, has come increasingly to critical attention in recent years. Cause et Cure, attributed to Hildegard, is both a cosmological text and a medical handbook;it is a densely layered work woven together from diverse threads. It begins with a chapter on cosmology which leads to consideration of the human being as a small-scale copy of the universe. From here the focus shifts to the diseases and disorders which afflict human beings. The sections on treatment which follow provide information on medieval pharmacology and herbal healing. The text discusses the differences between male and female, human sexuality, embryology, sleep and dreams, signs predicting death or survival, astrological influences. The Introduction sketches Hildegard's life and career, and describes the cultural context with emphasis on medieval medicine. The Interpretive Essay discusses the selections presented in translation and alerts the reader to the benefits as well as the limits of medieval health care. MARGRET BERGER, formerly Associate Professor in the Division of Interdisciplinary Studies [German] at Simon Fraser University, has specialised in medieval German literature and Romance philology.

Lorenzo Valla (1407-1457) was the most important theorist of the humanist movement. He wrote a major work on Latin style, "On Elegance in the Latin Language," which became a battle-standard in the struggle for the reform of Latin across Europe, and "Dialectical Disputations," a wide-ranging attack on scholastic logic. His most famous work is "On the Donation of Constantine," an oration in which Valla uses new philological methods to attack the authenticity of the most important document justifying the papacy's claims to temporal rule. It appears here in a new translation with introduction and notes by G. W. Bowersock, based on the critical text of Wolfram Setz (1976). This volume also includes a text and translation of the "Constitutum Constantini," commonly known as the "Donation of Constantine."