John Wyclif’s logical works have lain under a kind of fog since they were first published in the 1890s. My first aim is to clear up some long-standing confusions by dispelling this fog once and for all. A partial identification of Wyclif’s source material then allows me to make a more dramatic claim about persistent misunderstandings of what is thought to be his earliest work.

Previously, the author tried to show that some arguments in one of the two versions of Nicholas of Autrecourt’s Quaestio de intensione visionis are taken almost verbatim from the anonymous Tractatus de sex inconvenientibus. This paper concentrates on the arguments themselves in order to consider two main issues: the ‘translatability’ of limit decision problems, manifest in Autrecourt’s juxtaposition of questions de maximo et minimo, de primo et ultimo instanti, and the intension and remission of forms; the importance of Parisian discussions (...) of limit decision problems prior to the adoption of the new analytical languages developed at Oxford. Thus, the paper is divided in two sections, the first concerning some arguments of Autrecourt’s question, the second focusing on the link between one of Autrecourt’s arguments and the medieval tradition of commentaries on Aristotle’s De caelo, in which it is possible to find some antecedents of the analytical approach that later Parisian scholars would apply to these problems. (shrink)

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the foot of each page. There are now over 100 volumes, representing the greater part of classical Greek and Latin literature.

This chapter contains sections titled: Socrates' Place in a Critical History of Philosophy Plato's Genetic Development Socrates Logico‐Philosophicus A Later, Self‐Critical Plato The Unity of the Platonic Socrates' Thought Socrates Oxoniensis Socrates' “Failure in Love” Socrates Politicus Redivivus.

Alnwick distances himself from Scotus, as he appears in Lectura Oxoniensis and the commentary on Metaphysics, though the natural propensity of the will is affirmed in q. 9 d. 49 of Book Four of Reportata Parisiensia. However, this question could be spurious, or else more susceptible to the Parisian influence of teaching of Henry of Ghent, with whom Alnwick aligns himself when he sanctions without any doubt the fact that man desires to pass from a lesser good, guaranteed by (...) philosophical speculation of an Aristotelian- Averroist matrix, to a supreme good, which coincides with the clear vision of divine essence, because man knows that essence both naturaliter and supernaturaliter. Alnwick tenaciously debates natural knowledge in the prologue to the Commentary on the Sentences, thanks to the use of discursus, which serves to set up a chain of syllogistic deductions in order to arrive at quidditative concepts of divinity in both an affirmative and negative sense. These concepts assure the wayfarer a general k... (shrink)

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the foot of each page. There are now over 100 volumes, representing the greater part of classical Greek and Latin literature. The Aim of the series remains that of including the works of all the principal classical authors. Although this has been largely accomplished, new volumes are still being (...) published to fill the remaining gaps, and old editions are being revised in the light of recent research or replaced. (shrink)

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the foot of each page. There are now over 100 volumes, representing the greater part of classical Greek and Latin literature.

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the front of each page. There are now over 100 volumes, representing the greater part of classical Greek and Latin literature. The aim of the series remains that of including the works of all the principal classical authors. Although this has been largely accomplished, new volumes are still being (...) published to fill the remaining gaps, and old editions are being revised in the light of recent research or replaced. (shrink)

During the last twelvemonth we have been engaged in finally preparing for press the first volume of our text of Livy in the Bibliotheca Classica Oxoniensis, and we now desire to submit beforehand to the judgement of scholars some of the chief alterations in the current text that we have been led to adopt. It will be seen that some proportion of them consist of little more than a defence of the MS tradition; and where we have proposed changes (...) of our own, we have, we believe, rigorously confined ourselves not merely to such suggestions as can be readily reconciled with the reading of at least one good manuscript, but to such as provide in each case a tenable explanation of the origin of all the variants in all the MSS that we have consulted. In several difficult places we have become persuaded that corruption has arisen through slight and accountable dislocations of order, and in a still larger number from the incorporation of marginal or interlinear glosses not differing in character from those which still appear in great numbers in all the MSS of the 9th to the 12th centuries, but which have not forced their way into the text. A typical example will be found in our note on V. 2. 8. (shrink)

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the front of each page. There are now over 100 volumes, representing the greater part of classical Greek and Latin literature. The aim of the series remains that of including the works of all the principal classical authors. Although this has been largely accomplished, new volumes are still being (...) published to fill the remaining gaps, and old editions are being revised in the light of recent research or replaced. (shrink)

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the front of each page. There are now over 100 volumes, representing the greater part of classical Greek and Latin literature. The aim of the series remains that of including the works of all the principal classical authors. Although this has been largely accomplished, new volumes are still being (...) published to fill the remaining gaps, and old editions are being revised in the light of recent research or replaced. (shrink)

Die Beschäftigung mit der Hand des Theodoros Skutariotes wird durch das Fehlen eines von ihm subskribierten Exemplars erschwert. Über seine Tätigkeit als Patriarchatsbeamter, Metropolit von Kyzikos und Chronist hinaus ist Theodoros der Forschung jedoch als Handschriftensammler und -besitzer bekannt. Ausgangspunkt jeder Untersuchung zu seinem Schriftstil sind deshalb die Marginalien der Kodizes, die sich in seinem Besitz befanden. Durch seinen autographen, monokondylischen Besitzervermerk †σϰουταϱϊώτου λευίτου θεοδώϱου† konnten bisher sechs Kodizes seiner Bibliothek zugeordnet werden: 1. Marcianus gr. 450, 9./10. Jh., Photius, Bibliotheca. (...) 2. Parisinus gr. 1741, 10. Jh., Sammlung rhetorischer Traktate. 3. Oxoniensis Cromwell 19, 11. Jh. 2. H., Ioannes Chrysostomus, Homiliae 1–45 in Matthaeum. 4. Athous, Kutlumusiu 15 , 12. Jh., Gregorius Nazianzenus; Ioannes Chrysostomus. 5. Parisinus gr. 1234, 13. Jh. 2. H., Nicetas Choniates, Panoplia Dogmatica. 6. Vaticanus gr. 636, 13. Jh. 2. H., Euthymius Zigabenus, In s. Pauli epistulas. (shrink)

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the foot of each page.

The Oxford Classical Texts, or Scriptorum Classicourm Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the foot of each page. There are now over 100 volumes, representing the greater part of the classical Greek and Latin literature.

The Oxford Classical Texts, or Scriptorum Classicorum Bibliotheca Oxoniensis, are renowned for their reliability and presentation. The series consists of a text without commentary but with a brief apparatus criticus at the front of each page. There are now over 100 volumes, representing the greater part of classical Greek and Latin literature. The aim of the series remains that of including the works of all the principal classical authors. Although this has been largely accomplished, new volumes are still being (...) published to fill the remaining gaps, and old editions are being revised in the light of recent research or replaced. (shrink)

Antonius Andreae (ca 1280 – ca 1333) is an important figure in the early development of Scotist school but also an obscure one, known mostly for his professed fidelity to the doctrine of his Parisian teacher, John Duns Scotus. The analysis of his surviving texts reveals (scant) information that allows for establishing a chronology of his most important works: De tribus principiis naturae, the commentary on the Metaphysics, the commentary on the Ars Vetus, and the Abbreviatio operis oxoniensis Scoti, (...) as well as a (partial) reconstruction of his academic life after the return to his native Aragon from Paris. It also shows Antonius as a fierce opponent of Peter Auriol, whose views he finds to be especially repugnant to the teaching of Scotus. (shrink)

Igual que su maestro, John Duns Escoto, Antoni Andreu no fue un naturalista, ni siquiera para los estándares de su época. Sin embargo, reconoció la importancia de la filosofía natural en el sistema de conocimiento aristotélico, que era el fundamento de la cosmovisión premoderna. Consecuentemente, abordó los problemas relacionados con las sustancias naturales en algunas de sus obras, sobre todo en sus Quaestiones de tribus principiis naturae, pero también en los comentarios sobre la Metafísica y las Categorías de Aristóteles y, (...) ocasionalmente, en la Abbreviatio Operis Oxoniensis. Estos problemas incluyen la cuestión del sujeto de la física, los procesos físicos, con una atención especial a los procesos de generación y de corrupción, y las características de los cuerpos que son objeto de dichos procesos. (shrink)