R. James Long is a contributing author, "The Reception and Use of Aristotle by the Early Eng... more R. James Long is a contributing author, "The Reception and Use of Aristotle by the Early English Dominicans", pp. 51-56. Book description: Several specialists illustrate the wide range of Britain's contribution to medieval philosophy. A number of the discussions throw new light on celebratedBritish medieval philosophers, such as Robert Grossetetste and John Duns Scotus. Others show the importance of less well-known thinkers such as Richard Fishacre, Richard Rufus and Thomas Wylton. The subjects of the papers range widely, both chronologically-from Anselm of Canterbury in the eleventh century to the political and ethical writers of fifteenth-century Oxford and Cambridge - and in method - from philosophical analyses to manuscript studies.
Publisher Summary The chapter presents the Latin tradition of logic to 1100. When historians, usi... more Publisher Summary The chapter presents the Latin tradition of logic to 1100. When historians, using the medieval terminology, speak of the logica vetus the corpus of ancient logical works used by Latin scholars in the early Middle Ages—they sometimes take it in a narrow sense to mean just the three Greek logical texts, Porphyry's Isagoge, and Aristotle's Categories and On Interpretation, which were available in translation. From this perspective, it seems that the ancient Greek tradition of logic, though in a much-curtailed form, is behind the work of the early medieval logicians. But, by the eleventh century, the logical curriculum the logica vetus in a wider and more useful sense consisted of six works: the three ancient Greek texts, and three textbooks written early in the sixth-century by the Latin thinker, Boethius: treatises on categorical syllogisms, hypothetical syllogisms and on topical argument. Also attached to the curriculum, though more peripherally, was a work ...
Gilbert of Poitiers hardly at all engages in the type of semantic discussion which has led his ne... more Gilbert of Poitiers hardly at all engages in the type of semantic discussion which has led his near-contemporary, Peter Abelard, rightly or wrongly, to be compared to present-day philosophers of language. Rather, he is led by his position as a textual interpreter towards what might be called a ‘contextual’ theory of meaning. This theory is developed and used by Gilbert in a special and unexpected way as a result of the view that the learned have a duty not just to discover, but also to hide, truths—a hermeneutics of secrecy. Gilbert’s position as a pioneer of the distinction between ordinary verbal meaning and the intended authorial sense has been recognized. It has not been properly linked to his position—indeed his predicament—as an exegete, nor to the hermeneutics of secrecy. This chapter shows these links and their consequences in Gilbert’s thinking about language and his way of writing. Keywords:contextual theory of meaning; Gilbert of Poitiers; hermeneutics of secrecy; language; philosophers
I argue that, in his 'De immortalitate animae' and the works he wrote to defend himself a... more I argue that, in his 'De immortalitate animae' and the works he wrote to defend himself against attacks on it, Pomponazzi developed a distinctive ethical theory, which emphasizes the virtues that are fully achieved only when agents act as if there were no rewards or punishments in the afterlife.
List of Contributors .. vii Preface .. xi Methods and Methodologies: An Introduction .. 1 Margare... more List of Contributors .. vii Preface .. xi Methods and Methodologies: An Introduction .. 1 Margaret Cameron PART ONE: METHODS The 'Ontologization' of Logic. Metaphysical Themes in Avicenna's Reworking of the Organon .. 27 Amos Bertolacci Averroes and the Logical Status of Metaphysics .. 53 Matteo di Giovanni Non Est Natura Sine Persona. The Issue of Uninstantiated Universals from Late Antiquity to the Early Middle Ages .. 75 Christophe Erismann What Counted as Logic in the Thirteenth Century? .. 93 Sten Ebbesen Two Summulae, Two Ways of Doing Logic: Peter of Spain's 'Realism' and John Buridan's 'Nominalism' .. 109 Gyula Klima The Scope of Logic: Soto and Fonseca on Dialectic and Informal Arguments .. 127 E. Jennifer Ashworth PART TWO: METHODOLOGIES Interpreting Medieval Logic and in Medieval Logic .. 149 Simo Knuuttila Is There a Medieval Mereology? .. 161 Andrew Arlig On Formalizing the Logics of the Past .. 191 Paul Thom De Interpretatione 5-8: Aristotle, Boethius, and Abaelard on Propositionality .. 207 Christopher J. Martin Bibliography .. 229 Index .. 241
<p align="LEFT">C... more <p align="LEFT">Christians in the Long Middle Ages (ca. 200–ca. 1700 ce) in Western Europe often thought about paganism, especially that of the ancient Greeks and Romans, such as Aristotle and Virgil, who provided the foundations of their intellectual culture, but also contemporary pagans (that is to say, people who were neither Christians, Jews, nor Muslims), such as the Lithuanians, Mongols, and, in the sixteenth and seventeenth centuries, the “Indians,” both of America and of India itself, the Japanese, and the Chinese. This article will set out and explore one of the surprising features of these discussions, their use of relativistic approaches, which few would associate with medieval thought. With regard to pagan knowledge, in particular, that of the ancient pagans, some writers develop a strictly relativistic approach, which becomes one of the most important (and often hardly noticed) features of medieval intellectual life. With regard to the question of the virtues of pagans (both ancient and contemporary), the approach is also relativistic, but in more subtle and looser ways.</p>
A Treatise of Legal Philosophy and General Jurisprudence, 2015
ABSTRACT The main sources for medieval philosophy and theology fall into two groups: those which ... more ABSTRACT The main sources for medieval philosophy and theology fall into two groups: those which were in use by the twelfth century and, in most cases, had been available since 800 or earlier (I shall call these the “old sources”), and those which became available in the years from approximately 1130 to 1280 (I shall call these the “new sources”)
R. James Long is a contributing author, "The Reception and Use of Aristotle by the Early Eng... more R. James Long is a contributing author, "The Reception and Use of Aristotle by the Early English Dominicans", pp. 51-56. Book description: Several specialists illustrate the wide range of Britain's contribution to medieval philosophy. A number of the discussions throw new light on celebratedBritish medieval philosophers, such as Robert Grossetetste and John Duns Scotus. Others show the importance of less well-known thinkers such as Richard Fishacre, Richard Rufus and Thomas Wylton. The subjects of the papers range widely, both chronologically-from Anselm of Canterbury in the eleventh century to the political and ethical writers of fifteenth-century Oxford and Cambridge - and in method - from philosophical analyses to manuscript studies.
Publisher Summary The chapter presents the Latin tradition of logic to 1100. When historians, usi... more Publisher Summary The chapter presents the Latin tradition of logic to 1100. When historians, using the medieval terminology, speak of the logica vetus the corpus of ancient logical works used by Latin scholars in the early Middle Ages—they sometimes take it in a narrow sense to mean just the three Greek logical texts, Porphyry's Isagoge, and Aristotle's Categories and On Interpretation, which were available in translation. From this perspective, it seems that the ancient Greek tradition of logic, though in a much-curtailed form, is behind the work of the early medieval logicians. But, by the eleventh century, the logical curriculum the logica vetus in a wider and more useful sense consisted of six works: the three ancient Greek texts, and three textbooks written early in the sixth-century by the Latin thinker, Boethius: treatises on categorical syllogisms, hypothetical syllogisms and on topical argument. Also attached to the curriculum, though more peripherally, was a work ...
Gilbert of Poitiers hardly at all engages in the type of semantic discussion which has led his ne... more Gilbert of Poitiers hardly at all engages in the type of semantic discussion which has led his near-contemporary, Peter Abelard, rightly or wrongly, to be compared to present-day philosophers of language. Rather, he is led by his position as a textual interpreter towards what might be called a ‘contextual’ theory of meaning. This theory is developed and used by Gilbert in a special and unexpected way as a result of the view that the learned have a duty not just to discover, but also to hide, truths—a hermeneutics of secrecy. Gilbert’s position as a pioneer of the distinction between ordinary verbal meaning and the intended authorial sense has been recognized. It has not been properly linked to his position—indeed his predicament—as an exegete, nor to the hermeneutics of secrecy. This chapter shows these links and their consequences in Gilbert’s thinking about language and his way of writing. Keywords:contextual theory of meaning; Gilbert of Poitiers; hermeneutics of secrecy; language; philosophers
I argue that, in his 'De immortalitate animae' and the works he wrote to defend himself a... more I argue that, in his 'De immortalitate animae' and the works he wrote to defend himself against attacks on it, Pomponazzi developed a distinctive ethical theory, which emphasizes the virtues that are fully achieved only when agents act as if there were no rewards or punishments in the afterlife.
List of Contributors .. vii Preface .. xi Methods and Methodologies: An Introduction .. 1 Margare... more List of Contributors .. vii Preface .. xi Methods and Methodologies: An Introduction .. 1 Margaret Cameron PART ONE: METHODS The 'Ontologization' of Logic. Metaphysical Themes in Avicenna's Reworking of the Organon .. 27 Amos Bertolacci Averroes and the Logical Status of Metaphysics .. 53 Matteo di Giovanni Non Est Natura Sine Persona. The Issue of Uninstantiated Universals from Late Antiquity to the Early Middle Ages .. 75 Christophe Erismann What Counted as Logic in the Thirteenth Century? .. 93 Sten Ebbesen Two Summulae, Two Ways of Doing Logic: Peter of Spain's 'Realism' and John Buridan's 'Nominalism' .. 109 Gyula Klima The Scope of Logic: Soto and Fonseca on Dialectic and Informal Arguments .. 127 E. Jennifer Ashworth PART TWO: METHODOLOGIES Interpreting Medieval Logic and in Medieval Logic .. 149 Simo Knuuttila Is There a Medieval Mereology? .. 161 Andrew Arlig On Formalizing the Logics of the Past .. 191 Paul Thom De Interpretatione 5-8: Aristotle, Boethius, and Abaelard on Propositionality .. 207 Christopher J. Martin Bibliography .. 229 Index .. 241
<p align="LEFT">C... more <p align="LEFT">Christians in the Long Middle Ages (ca. 200–ca. 1700 ce) in Western Europe often thought about paganism, especially that of the ancient Greeks and Romans, such as Aristotle and Virgil, who provided the foundations of their intellectual culture, but also contemporary pagans (that is to say, people who were neither Christians, Jews, nor Muslims), such as the Lithuanians, Mongols, and, in the sixteenth and seventeenth centuries, the “Indians,” both of America and of India itself, the Japanese, and the Chinese. This article will set out and explore one of the surprising features of these discussions, their use of relativistic approaches, which few would associate with medieval thought. With regard to pagan knowledge, in particular, that of the ancient pagans, some writers develop a strictly relativistic approach, which becomes one of the most important (and often hardly noticed) features of medieval intellectual life. With regard to the question of the virtues of pagans (both ancient and contemporary), the approach is also relativistic, but in more subtle and looser ways.</p>
A Treatise of Legal Philosophy and General Jurisprudence, 2015
ABSTRACT The main sources for medieval philosophy and theology fall into two groups: those which ... more ABSTRACT The main sources for medieval philosophy and theology fall into two groups: those which were in use by the twelfth century and, in most cases, had been available since 800 or earlier (I shall call these the “old sources”), and those which became available in the years from approximately 1130 to 1280 (I shall call these the “new sources”)
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