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Medieval and Renaissance Philosophy

Edited by Margaret Cameron (University of Victoria)
Assistant editors: Tracy R.W. de Boer, Andrew Park
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  1. added 2014-11-23
    Jason Aleksander (2014). The Problem of Temporality in the Literary Framework of Nicholas of Cusa’s De Pace Fidei. Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 1 (2):35-45.
    This paper explores Nicholas of Cusa’s framing of the De pace fidei as a dialogue taking place in caelo rationis. On the one hand, this framing allows Nicholas of Cusa to argue that all religious rites presuppose the truth of a single, unified faith and so temporally manifest divine logos in a way accommodated to the historically unique conventions of different political communities. On the other hand, at the end of the De pace fidei, the interlocutors in the heavenly dialogue (...)
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  2. added 2014-11-19
    John Schwenkler (forthcoming). Understanding 'Practical Knowledge'. Philosophers' Imprint.
    The concept of practical knowledge is central to G.E.M. Anscombe's argument in Intention, yet its meaning is little understood. There are several reasons for this, including a lack of attention to Anscombe's ancient and medieval sources for the concept, and an emphasis on the (supposedly) more straightforward concept of knowledge "without observation" in the interpretation of Anscombe's position. This paper remedies the situation, first by appealing to the writings of Thomas Aquinas to develop an account of practical knowledge as a (...)
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  3. added 2014-11-19
    C. S. Meyns (2014). The Oxford Handbook of Medieval Philosophy. British Journal for the History of Philosophy 22 (4):836-839.
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  4. added 2014-11-18
    Tommaso Campanella (2011). Ethica: Quaestiones Super Ethicam. Edizioni Della Normale.
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  5. added 2014-11-17
    Paul Thom (forthcoming). Review of Terence Parsons, Articulating Medieval Logic. [REVIEW] History and Philosophy of Logic:1-3.
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  6. added 2014-11-17
    Georgios Steiris (2014). Anthropologie, Religion und Politik in der praktischen Philosophie al-Fārābīs und in den politischen Traktaten Machiavellis. In M. Stork V. Pantazis (ed.), Ommasin allois, Festschrift für Professor Ioannis E. Theodoropoulos zum 65. Geburtstag. Oldib Verlag. 151-189.
    Die ethische und politische Philosophie al-Fārābīs beruht auf einer philosophischen Anthropologie, die die Menschen als von Natur aus als ungleich betrachtet und der Natur eine fundamentale Bedeutung zuschreibt. Die Natur stattet nur wenige Menschen mit besonderen Fähigkeiten aus, sodass die Verwirklichung der höheren theoretischen, geistigen, moralischen Tugend und der praktischen Kunst nur jene betrifft, die von der Natur dafür ausersehen wurden. Die Anthropologie ist darüber hinaus auch ein wichtiges Instrument politischen Handelns. Der Herrscher muss sich kontinuierlich dem Studium der menschlichen (...)
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  7. added 2014-11-17
    Ana Maria Mora-Marquez (2014). ARISTOTLE, DE INTERPRETATIONE. (S.) Noriega-OlmosAristotle's Psychology of Signification. A Commentary onDe Interpretatione 16a3–18. (Beiträge Zur Altertumskunde 303.) Pp. X + 185.Berlin and Boston:De Gruyter,2013. Cased, €79.95, US$112. ISBN:978-3-11-028765-3. [REVIEW] The Classical Review 64 (2):403-404.
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  8. added 2014-11-16
    Yitzhak Melamed (forthcoming). Gersonides and Spinoza on God’s Knowledge of Universals and Particulars. In Gad Freudenthal, David Wirmer & Ofer Elior (eds.), Gersonides Through the Ages.
  9. added 2014-11-16
    Keith David Howard (2014). The Reception of Machiavelli in Early Modern Spain. Tamesis.
    Medieval and Renaissance humanist political discourse and Machiavelli -- Machiavelli and Spanish imperialist discourse in the sixteenth century -- Machiavelli and the foundations of the Spanish reason-of-state tradition : Giovanni Botero and Pedro de Ribadeneyra -- Machiavellian discourse in the Hispanic Baroque reason-of-state tradition -- Juan Pablo Mártir Rizo's rereading of the Prince -- Conclusion.
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  10. added 2014-11-14
    Linda Barney Burke (2014). "She is the Second St. Clare": The Exemplum of Jehanne de Neuville, Abbess of Longchamp, in a Fourteenth-Century Defense of Women by Jehan Le Fèvre. Franciscan Studies 71 (1):325-360.
    “She is the second St. Clare.” These words were inscribed by poet Jehan Le Fèvre as a tribute to his neighbor and living contemporary, the fourteenth-century Minorite sister Jehanne de Neuville (ca. 1326-1400), abbess of Longchamp from 1375-87. By invoking the example of Clare, the first Franciscan woman religious, to adorn his thirty-five-line portrait of Jehanne, Le Fèvre produced a conventional and orthodox encomium to both women. The context, however, is decidedly secular and even surprising (though not exactly unique) for (...)
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  11. added 2014-11-14
    Alessandro Vanoli (2014). The Presence and the Memory of Islam During the "Spiritual Conquest" of the New World (Sixteenth Century): A Brazilian Case Study. Franciscan Studies 71 (1):219-236.
    Today we begin to perceive how complex and diverse the relationship between military and institutional conquest and “spiritual conquest” was, according to Robert Ricard’s famous definition (even if it, perhaps, has not been sufficiently investigated from an epistemological point of view).1In the past, this problem has usually been investigated from the point of view of the entrance of European Christianity into the Atlantic World through the migrations of Europeans to Africa and America. However, more often, particularly in recent decades, scholars (...)
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  12. added 2014-11-14
    Peter Seipel (2014). Philosophy, Famine Relief, and the Skeptical Challenge From Disagreement. Ratio 27 (4).
    Disagreement has been grist to the mills of sceptics throughout the history of philosophy. Recently, though, some philosophers have argued that widespread philosophical disagreement supports a broad scepticism about philosophy itself. In this paper, I argue that the task for sceptics of philosophy is considerably more complex than commonly thought. The mere fact that philosophical methods fail to generate true majority views is not enough to support the sceptical challenge from disagreement. To avoid demanding something that human reasoning cannot supply, (...)
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  13. added 2014-11-14
    Umberto Mazzone (2014). Libellus ad Leonem X: Note in Margine All'Edizione e Alla Storiografia Le Edizioni del Testo. Franciscan Studies 71 (1):19-32.
    La conoscenza che abbiamo del testo del Libellus ad Leonem X, noto anche come De Officio Pontificis ad Leonem X, redatto dai camaldolesi veneziani Tommaso (Paolo) Giustiniani (1476-1528) e Vincenzo (Pietro) Querini (1479-1514), ruota intorno al codice che “extabat MS in Bibliotheca Monasterii S. Mariae Carcerum, nunc in Bibliotheca S. Michaelis Muriani”1 identificabile con il manoscritto Muraniano 1071, oggi conservato presso la Biblioteca del Monastero di Camaldoli.2 Si tratta del codice che è stato utilizzato, secondo quanto dichiarato dallo stesso Mittarelli,3 (...)
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  14. added 2014-11-14
    Giovanni Ricci (2014). I superstiti di Otranto e l'ombra dell'Islam. Franciscan Studies 71 (1):183-196.
    Nel 1516 Leone X sfuggì di misura a un’incursione di pirati musulmani mentre cacciava sul litorale romano.1 Presumibilmente gli incursori non si accorsero di quanto preziosa fosse la preda che avevano mancato. E noi non riusciamo neppure a immaginare le conseguenze di una simile cattura: ci vorrebbe un intero libro di storia controfattuale. Il rischio inaudito corso dal papa confermava la vulnerabilità dell’Europa cristiana, e addirittura del suo centro, Roma, che la frattura religiosa del Mediterraneo aveva trasformato in un avamposto (...)
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  15. added 2014-11-14
    Nirit Ben-Aryeh Debby (2014). St. Clare of Assisi: Charity and Miracles in Early Modern Italy. Franciscan Studies 71 (1):237-262.
    While preaching in Siena in 1427, the Franciscan preacher, Bernardino of Siena referred to a celebrated painting by Simone Martini. The specific painting was the Annunciation now in the Uffizi Gallery in Florence and originally located in Siena’s Cathedral. Bernardino referred to it in connection with schooling young girls in the virtue of modesty:You see she [the Virgin] does not gaze at the angel, but sits with that almost frightened pose. She knew well it was an angel, so why should (...)
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  16. added 2014-11-14
    Alison More (2014). Institutionalization of Disorder: The Franciscan Third Order and Canonical Change in the Sixteenth Century. Franciscan Studies 71 (1):147-162.
    Traditional Franciscan history holds that Francis of Assisi (†1226) founded an order of lay penitents, which was given both a rule and official approval by Pope Nicholas IV in 1289. In this accepted version of events, the 1289 rule was followed by houses of men and women until the sixteenth century, and only replaced when a desire for greater unity within the Franciscan third order led Leo X to issue a new rule in 1521.2 Despite not standing up to historical (...)
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  17. added 2014-11-14
    Rita Voltmer (2014). Political Preaching and a Design of Urban Reform: Johannes Geiler of Kaysersberg and Strasbourg. Franciscan Studies 71 (1):71-88.
    In the fifteenth century, the desire of the laity for more convincing religious instruction in the vernacular was not entirely satisfied by wandering preachers like Vincent Ferrer (†1419), Bernardino of Siena (†1444) or Giovanni of Capistrano (†1456). Therefore, north of the Alps, particularly in free cities of the Empire, so-called municipal preaching offices (Stadtprädikaturen) were introduced.3 For the most part, cathedral chapters and their bishops exerted a great influence over these foundations. Subsequently, the newly installed preachers were obliged to discipline (...)
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  18. added 2014-11-14
    Andrew Rosato (2014). The Interpretation of Anselm's Teaching on Christ's Satisfaction for Sin in the Franciscan Tradition From Alexander of Hales to Duns Scotus. Franciscan Studies 71 (1):411-444.
    Anselm’s Cur Deus homo [CDH hereafter] covers a number of topics related to the doctrine of redemption, but its main contribution to that doctrine is its account of how Christ’s death makes satisfaction for human sin. Anselm’s concept of satisfaction is correlated with his understanding of sin. According to Anselm, sin incurs a debt that one pays by making satisfaction. Anselm’s satisfaction theory of the Atonement came to dominate soteriology in the scholastic period. Despite numerous quotations from and references to (...)
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  19. added 2014-11-14
    Anne Huijbers (2014). De viris illustribus ordinis praedicatorum: A "Classical" Genre in Dominican Hands. Franciscan Studies 71 (1):297-324.
    The literary form De viris illustribus (On illustrious men), first used by contemporaries of Cicero, enjoyed a widespread popularity in the Renaissance. The theme became so popular that the Florentine humanist Matteo Palmieri wrote that “history is nothing but the celebration of illustrious men.”1 During the second half of the fifteenth and first half of the sixteenth century, various Carthusians, Cistercians, Benedictines, Carmelites and Dominicans adopted the same title for institutional writings on their respective orders. Strangely enough, the Observant Franciscans, (...)
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  20. added 2014-11-14
    Maria Giuseppina Muzzarelli (2014). The Years of the "Compossibile". Franciscan Studies 71 (1):53-70.
    The period, from the middle of the fifteenth century, and in particular the fruition of the Franciscan Observance under the leadership of Bernardino of Siena, John of Capistrano and James of the Marches, through the end of the Council of Trent (1563), lasts about a century. It is a century that has recently been the focus of much attention in our research group.2 The hypothesis in this essay is that this century was marked more by continuities than fractures, and in (...)
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  21. added 2014-11-13
    Brett W. Smith (forthcoming). Complex Authorial Intention in Augustine's Hermeneutics in Advance. Augustinian Studies.
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  22. added 2014-11-13
    Isabelle Bochet (forthcoming). Réflexions Sur l'Exégèse Figurative d'Augustin in Advance. Augustinian Studies.
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  23. added 2014-11-10
    Patrick J. Connolly (forthcoming). Henry of Ghent's Argument for Divine Illumination Reconsidered. American Catholic Philosophical Quarterly 89 (1).
    In this paper I offer a new approach to Henry of Ghent's argument for divine illumination. Normally, Henry is criticized for adhering to a theory of divine illumination and failing to accept rediscovered Aristotelian approaches to cognition and epistemology. I argue that these critiques are mistaken. On my view, Henry was a proponent of Aristotelianism. But Henry discovered a tension between Aristotle's views on teleology and the nature of knowledge, on the one hand, and various components of the Christian worldview, (...)
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  24. added 2014-11-08
    Enrico Pasini (2013). Ex Oppositis Quid. Cusano, Erasmo, Leibniz. In Gianluca Cuozzo (ed.), Cusano E Leibniz. Prospettive Filosofiche. Mimesis Edizioni. 249-269.
    To avoid the mystical rapture that seizes interpreters put before the theme of unitas oppositorum in Cusanus and Leibniz, this contribution shall move from the prosaic question: what does ensue from such opposites or from their conjunction? 2) interweave the analysis with some external point of view, notably that of Erasmus. This question will be investigated on the background of two antitethical traditions in dealing philosophically with opposition and contradiction, although in the end we shall try and find out other (...)
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  25. added 2014-11-08
    Enrico Pasini (2013). Quae sunt Caesaris: l'oscillante rapporto di religione e politica in Erasmo da Rotterdam. In Beatrice Centi & Alberto Siclari (eds.), Religione E Politica. Da Dante Alle Prospettive Teoriche Contemporanee. Edizioni di Storia E Letteratura. 85-108.
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  26. added 2014-11-08
    Enrico Pasini (2013). Vacui Ratione. Observability and Causal Powers of a Nonentity. Journal of Interdisciplinary History of Ideas 2 (3):4:1-4:22.
  27. added 2014-11-08
    Enrico Pasini (2012). Of Engineers and Dragons. The JIHI Logo. Journal of Interdisciplinary History of Ideas 1:6:1-6:9.
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  28. added 2014-11-08
    Enrico Pasini (2012). Le giustificazioni della guerra in Erasmo. In Enzo A. Baldini & Massimo Firpo (eds.), Religione E Politica in Erasmo da Rotterdam. Edizioni di Storia E Letteratura. 51-82.
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  29. added 2014-11-08
    Enrico Pasini (2008). Dubbio E Scetticismo in Erasmo da Rotterdam. In Enrico Pasini & Pietro B. Rossi (eds.), Erasmo da Rotterdam E la Cultura Europea. Erasmus of Rotterdam and European Culture. Sismel - Edizioni Del Galluzzo. 199-250.
    Popkin set Erasmus as the beginner of modern skepticism, and made of him an apologetic sort of sceptic, that uses doubt to make acceptable the tradition and authority of the church. The pivotal moment is the debate concerning free will. Luther is particularly upset by Erasmus’ professions of skepticism in his De libero arbitrio, although it was meant by him as an appeal to moderation: the key to Erasmus’ skepticism isn’t religious incredulity, but putting doubt to good use, in suspending (...)
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  30. added 2014-11-01
    Christopher Edelman (2014). Belonging to Oneself: Montaigne on Moral Autonomy. In Charlotte C. S. Thomas (ed.), No Greater Monster Nor Miracle Than Myself: The Political Philosophy of Michel de Montaigne. Mercer UP. 36-58.
    In the essay “Of repentance,” Montaigne proclaims his moral autonomy, explaining to readers that he lives his life according to his own laws and that he judges himself in his own court. This essay attempts to give an account of the nature of Montaigne’s conception of autonomy, and ultimately argues that it deserves the attention of philosophers interested in alternatives to the conceptions of autonomy offered by figures from the history of philosophy such as Plato, Kant, and Rorty.
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  31. added 2014-11-01
    Christopher Edelman (2011). On Montaigne's Skepticism. Montaigne Studies 23 (1-2):181-203.
    This essay argues that Montaigne draws on elements of both the Academic and Pyrrhonian skeptical traditions, but that the fundamental desire for self-knowledge that initially led him to appreciate the insights of the ancient skeptics ultimately leads him beyond them. What lies at the heart of Montaigne’s skepticism is neither an epistemological position nor the experience of doubt, but rather the determination to philosophize self-consciously.
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  32. added 2014-10-20
    Georgios Steiris (2014). Giovanni Pico Della Mirandola on Anaxagoras. Viator 45 (3):363-375.
    Giovanni Pico della Mirandola (1463-1494) focuses on Anaxagoras (ca. 500-428 BC) because he considers him as a precursor of the the later Neoplatonic concept all things exist in all things in their own mode, which became the core of Pico’s metaphysics. Anaxagoras’s philosophy permits Pico to establish his doctrine that all things share a portion of God within them, in their own way. Pico rejects the fixed position of man in the ontological hierarchy. Man has the chance to become everything. (...)
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  33. added 2014-10-09
    Achille C. Varzi & Claudio Calosi (2014). Le Tribolazioni Del Filosofare. Comedia Metaphysica Ne la Quale Si Tratta de Li Errori & de le Pene de L’Infero. Laterza.
    A scholarly annotated epic poem on the pitfalls and tribulations of “good philosophizing”. Divided into twenty-eight cantos (in medieval Italian hendecasyllabic terza rima), the poem tells of an allegorical journey through the downward spiral of the philosophers’ hell, where all sorts of thinkers are punished for their faults and mistakes, in the endeavor to reach a way out of the condition of intellectual impasse in which the narrator has found himself. The affinities with Dante’s Inferno are apparent. Whereas Dante’s poem (...)
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  34. added 2014-10-03
    Mehmet Karabela (2014). The Art of Dialectic Between Dialogue and Rhetoric: The Aristotelian Tradition. [REVIEW] Journal of the History of Philosophy 52 (4):841-42.
  35. added 2014-10-01
    Pirooz Fatoorchi, Tusi's Three Philosophical Questions.
  36. added 2014-10-01
    Pirooz Fatoorchi, Tusi's Three Philosophical Questions ( Appendix: Arabic Text).
  37. added 2014-09-30
    Timothy Pawl (2014). Thomistic Multiple Incarnations. Heythrop Journal (6).
    In this article I present St. Thomas Aquinas’s views on the possibility of multiple incarnations. First I disambiguate four things one might mean when saying that multiple incarnations are possible. Then I provide and justify what I take to be Aquinas’s answers to these questions, showing the intricacies of his argumentation and concluding that he holds an extremely robust view of the possibility of multiple incarnations. According to Aquinas, I argue, there could be three simultaneously existing concrete rational natures, each (...)
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  38. added 2014-09-29
    Giorgio Pini (2013). What Lucifer Wanted: Anselm, Aquinas, and Scotus on the Object of the First Evil Choice. Oxford Studies in Medieval Philosophy 1:61-82.
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  39. added 2014-09-29
    Marilyn McCord Adams (2013). Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts. Oxford Studies in Medieval Philosophy 1:23-60.
  40. added 2014-09-23
    Susan Brower-Toland (2014). &Quot;william Ockham on the Scope and Limits of Consciousness&Quot;. Vivarium 52:197-219.