Drawing on the latest European Research on Meister Eckhart since 1970, the volume provides a comprehensive rereading of the Life, Works, Career, Trial of Meister Eckhart.

Papers from Binghamton University's Conferences on Medieval Latin Philosophy, 1995-2000, on St. Thomas Aquinas' oeuvre. The essays examine his sources within the Neoplatonic and Islamicist traditions, major themes in his writing, and his reflections on time and thought.

This book on some of the important thinkers in the history of Platonism originated in a symposium held at the University of Notre Dame’s Irish Studies Center, Dublin, in 2002. The editors introduce the volume with a question: “What do philosophers mean by ‘idealism’?” The essays that follow can be divided into three sections: ancient to late ancient, Eriugena and Islamic Thought , and Berkeley and Modern Philosophy.The first three papers deal with Plato and Platonism. Vasilis Politis argues for a (...) kind of non-subjective idealism based on a reading of Sophist 248c–249d. This is based on a recognition of reason as central to Plato’s concerns. In the second paper, John Dillon writes about “The Platonic Forms as Gesetze” and asks, “Could Paul Natorp Have Been Right?” By a judicious use of the German text, and with reference to the 2004 translation of Natorp’s Ideenlehre , Dillon presents Natorp’s case for understanding the Forms as “systems for ordering knowledge, that they are nothing other than ‘laws of thought’.” Dillon notes the texts that must be overlooked to arrive at this interpretation. Yet, he acknowledges Natorp’s good knowledge of Plato and finds. (shrink)

Essays on the philosophical thinkers who lived between the end of the Roman Empire, circa 400, and the beginning of the modern era, circa 1490.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Roger Bacon and the Origins of “Perspectiva” in the Middle Ages: A Critical Edition and English Translation of Bacon’s “Perspectiva” with Introduction and Notes by David C. LindbergJeremiah HackettDavid C. Lindberg. Roger Bacon and the Origins of “Perspectiva” in the Middle Ages: A Critical Edition and English Translation of Bacon’s “Perspectiva” with Introduction and Notes. Oxford: Clarendon Press, 1996. Pp. cxi + 411. NP.This new critical edition of (...) the Perspectiva (= Opus maius, Part Five) of Roger Bacon is a landmark in Roger Bacon studies and in medieval philosophy. One needs to be able to depend on critical texts. In the case of Bacon’s Perspectiva, no such printed text existed. Professor David C. Lindberg in this new critical edition of the Perspectiva has rectified this absurd situation. And he has done a magnificent service to scholarship. He has produced the first adequate text and translation of this major philosophical text by Roger Bacon. To appreciate his achievement, a review of the previous editions is in order.Prior to Lindberg’s critical edition, there have been three Latin editions: Combach (1614), Jebb (1733, 1750), Bridges (1879 Bridges (1900). Combach used a single Oxford manuscript which is no longer extant. Jebb claimed to have used four manuscripts, but appears to have relied on Combach’s text. In 1897, Bridges used two manuscripts (Dublin and Oxford) and consulted three others. These two Mss. were late and not very reliable. Lindberg’s judgment on the inadequacy of these editions, especially that of Bridges, is, alas, only too true: “My text, found below, corrects the texts of Combach, Jebb, and Bridges in perhaps a thousand readings (my italics)—many of modest significance, but others crucial to an understanding of Bacon’s intent.”Further, a major difficulty arose in regard to the important geometical figures [End Page 133] which are closely linked to the argument in the text. The printed editions were much less adequate than the scribal manuscripts.There is just one translation of the Perspectiva into English, that done by Robert Belle Burke (Philadelphia, 1928). This translation, based on Bridges’s deficient text, was very unsatisfactory.Lindberg used twenty-three of the thirty-nine extant manuscripts, and has examined all of the thirty-nine manuscripts. This enabled him to identify five manuscript families. Six early manuscripts representative of the major families were used as the base text and were fully transcribed. Three manuscripts represent version 1; the four other families are represented by one manuscript each. Eight more manuscripts were used with some frequency, and sparing use was made of another nine manuscripts. A further sixteen manuscripts were not used since they were very late or were fragments.The relationship between the manuscripts is so complex that the editor declined to construct a stemma codicum. He did this with good reason. Bacon had a working practice of producing multiple versions of the same text and this makes for difficulties. In the case of the Perspectiva, however, it would appear that the major differences in text seem to be limited to the Preface and to section 1.9.1. Examples of these are provided in Appendix 1 and 2 of the edition. It would seem then that a stable text of the Perspectiva existed from the beginning, and that minor editorial changes were made only in the Preface and at 1.9.1. Further, in the introduction (xiii), Lindberg notes: “It [the Perspectiva] may have been written about 1263, as Easton guesses.” Still, a question remains open: To what extent was the text itself altered by Bacon between 1263 and 1268 in preparation for Pope Clement IV? Was there not an evolution in the text by way of correction, emmendation, addition?An examination of MS. P (Paris, Bibliothèque National, MS Lat. 7434) [= 18 in Lindberg’s list, p. ciii] would, in my estimation, provide grounds for the belief that family 5 (“Hic aliqua dicenda sunt de perspectiva”) may well be an edited version of family 1 (“Positis radicibus”). That is, the (“Hic aliqua dicenda”) may have been intended as part of the text and not just as a Preface. Further, I now believe that the traditional dating of... (shrink)

This chapter contains sections titled: The scholarly context and philosophical issues Bacon's influence and importance as a thinker Roger Bacon as a logician and an Aristotelian commentator Roger Bacon's “new” experimental philosophy, 1260–92 Bacon's account of language and signs.

Philosophy of Religion for a New Century represents the work of nineteen scholars presented at a conference in honor of Eugene T. Long at the University of South Carolina, April 5-6, 2002. This volume is a good example of philosophy in dialogue; there is both respect and genuine disagreement. First, an account of our present situation in the Philosophy of Religion is given, leading to a discussion of the very idea of a 'Christian Philosophy' and the coherence of the traditional (...) concept of God. The implications of science and a concern for the environment in our concepts of God are carefully examined. A discussion follows on the possibility of speech about God and silence about God. Since much of modern European philosophy is concerned with the `Death of God' theme, the positions of Nietzsche and some of his twentieth-century interpreters are presented. There are presentations on Feminist Approaches to Philosophy of Religion, and Comparative Religion is examined in relation to cultures and the demands of rationality. The volume concludes with a critical dialogue on the relation of Religious Discourse to the Public Sphere. Developing global awareness has led to significant change in the Philosophy of Religion. One-dimensional approaches have given way to honest dialogue. The traditional boundaries between the secular and the religious have shifted, and new approaches to traditional problems are required. This volume presents examples of these new approaches. (shrink)

The paper examines Roger Bacon’s use of the concept virtus in the Communia naturalium and De multiplication specierum. It focuses on the roles which virtus and species play as vehicles of causality in the inanimate realm. It analyses the distinct functions played by virtus in the motion of celestial spheres, the power of natural place, the attraction of iron to magnet, and the universal nature. The analysis concludes that virtus is an efficient power, a feature of form, capable of causing (...) local motion and instigating natural processes. Species is matter’s response to the stimulation made by virtus through which every natural action, to the exclusion of local motion, is made. Species is a non-efficient power, an ‘appetite’ internal to matter. It is an expression of matter’s inherent inclination to promote and perfect itself, the result of matter’s ‘active potentiality’. (shrink)

The photosynthetic organelle of algae and plants (the plastid) traces its origin to a primary endosymbiotic event in which a previously non‐photosynthetic protist engulfed and enslaved a cyanobacterium. This eukaryote then gave rise to the red, green and glaucophyte algae. However, many algal lineages, such as the chlorophyll c‐containing chromists, have a more complicated evolutionary history involving a secondary endosymbiotic event, in which a protist engulfed an existing eukaryotic alga (in this case, a red alga). Chromists such as diatoms and (...) kelps then rose to great importance in aquatic habitats. Another algal group, the dinoflagellates, has undergone tertiary (engulfment of a secondary plastid) and even quaternary endosymbioses. In this review, we examine algal diversity and show endosymbiosis to be a major force in algal evolution. This area of research has advanced rapidly and long‐standing issues such as the chromalveolate hypothesis and the extent of endosymbiotic gene transfer have recently been clarified. BioEssays 26:50–60, 2004. © 2003 Wiley Periodicals, Inc. (shrink)

Ce volume dégage les racines médiévales des thèmes principaux de la philosophie contemporaine. Il montre les conséquences de la distinctio formalis sur les notions médiévales et modernes de la causalité, par là sur celles de l'esse objectivum et du signifié propositionnel dans le connaître humain. This book examines the medieval origin of certain themes in modern and contemporary philosophy. It shows the consequences of the distinctio formalis on medieval and modern conceptions of causality, including those of the esse objectivum and (...) on the complexe significatum . (shrink)

This book is a sequel to the same author's Early Medieval Philosophy. An Introduction, which clearly reflects the author's great expertise in early medieval thought.

Marjorie Grene's essays dealing with twentieth-century European philosophy are, as she informs the reader, "written from something like 'a continental' point of view." She also informs the reader that these collected essays, written at various times between 1938 and 1974, are a form of philosophical journalism. If it is journalism, then, it is journalism of a high quality. The book may also serve as a kind of record of the itinerarium mentis of a very lively and perceptive reader of philosophy (...) in both continental and in modern American forms. (shrink)

The paper presents evidence that Roger Bacon was endeavoring to structure what he considered as a “new metaphysics”. Moreover, it identifies the Opus maius as Bacon’s new preliminary text in metaphysics and morals. The evidence is found in the Communia naturalium and in the Communia mathematica, in which one finds a reference to the Opus maius as a sketch for a new metaphysics. From part seven of the latter work, namely, the Moralis philosophia, one can see that Bacon views the (...) latter work as closely connected to his new metaphysics. In fact, the material in the Communia mathematica connects his studies on languages to the communication of his moral vision. I present a review of the sources for the different parts of the Opus maius. This is followed by an account of Bacon’s philosophical sources. It becomes clear that Bacon was acquainted with Plato’s Meno, Phaedo and part of the Timaeus with Calcidius’s Commentary. The variety and significance of his Neo-Platonic sources are outlined. It turns out that Bacon was not an Avicennian substance-dualist. Moreover, the paper demonstrates the extent to which Bacon’s criticism of Averroes was based on his natural philosophy. Bacon presents an account of human intellectual knowledge which is clearly based on and refers to his account of human perceptual knowledge in his Perspectiva. He uses his account of an integrated perceptual and intellectual human individual being to question the Latin Averroist’s claim that there is one possible intellect for all human beings. (shrink)

The Philosophy and Science of Roger Bacon offers new insights and research perspectives on one of the most intriguing characters of the Middle Ages, Roger Bacon. At the intersections between science and philosophy, the volume analyses central aspects of Bacon's reflections on how nature and society can be perfected. The volume dives into the intertwining of Bacon's philosophical stances on nature, substantial change, and hylomorphism with his scientific discussion of music, alchemy, and medicine. The Philosophy and Science of Roger Bacon (...) also investigates Bacon's projects of education reform and his epistemological and theological ground maintaining that humans and God are bound by wisdom, and therefore science. Finally, the volume examines how Bacon's doctrines are related to a wider historical context, particularly in consideration of Peter John Olivi, John Pecham, Peter of Ireland, and Robert Grosseteste. The Philosophy and Science of Roger Bacon is a crucial tool for scholars and students working in the history of philosophy and science and also for a broader audience interested in Roger Bacon and his long-lasting contribution to the history of ideas. (shrink)

Panentheism is the position that the world is in some sense ‘in’ God, and God ‘in’ the world, without the world being identical to God. Thus, it tries, like what I call mainstream theism and against pan- theism, to protect the transcendence of God, while giving greater emphasis to his immanence in creation than the former. I aim to explicate an approach that I call Orthodox Panentheism. The word ‘orthodox’ is to be read in two ways. First, the picture is (...) derived from the writings of some of the most important figures in Eastern Christian thought, so that it is Orthodox in the ‘big “O” sense’. Second, I hope to show that it is a legitimate Christian picture of the God–world relation which is both distinctive and worthy of being called ‘panentheism’ – an orthodox panentheism in the ‘little “o” sense’. (shrink)

This paper reports the policy-responses of different Philippine higher education institutions (HEIs) to the novel coronavirus, COVD-19 pandemic. It compares these responses with those made by HEIs in Indonesia, Thailand, and Vietnam. Publicly available data and news reports were used to gauge the general public’s reaction to these policies and how the Philippines’ responses fare with its Southeast Asian neighbors. The paper observes that despite the innovations made by Philippine HEIs in terms of alternative learning modes and technologies for delivering (...) education, there are still gaps and challenges in their responses. It recommends that policy-responses and learning innovations should be grounded on a deeper understanding of distance education and should be sensitive to the call of the times. (shrink)

In this paper, we elucidate the moral psychology and what we might call the moral sociology of Mencius and of Hume, and we argue for three claims. First, we demonstrate that there are strong similarities between Mencius and Hume concerning some of the principal psychological sources of the virtue of humanity. Second, we show that there are strong similarities between the two concerning some of the principal social sources of the virtue of humanity. Third, we argue that there are related, (...) though weaker, similarities between Mencius and Hume concerning some of the principal cognitive sources of the virtue of humanity. We conclude by suggesting that the number and nature of these similarities demonstrate the need for future research on the conceptual connections between Confucian and Humean moral philosophy, especially on the psychological and social sources of benevolent moral development. (shrink)

This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. The concepts to be discussed are the result of the unique history of the Philippines, namely a Southeast Asian tribal and animist tradition mixed with a Spanish Catholic tradition for over 300 years. Filipino virtue ethics is based on two foundational concepts in Filipino culture. The first is loób, which can easily be misunderstood when literally translated into English as ‘inside’ but which is better translated (...) as ‘relational will’, and the second is kapwa, which is literally translated as ‘other person’ but is better understood as ‘together with the person’. These serve as pillars for a special collection of virtues which are not individualistic virtues in the same way as most of the cardinal virtues of the Western tradition but are all directed towards the preservation and st.. (shrink)