37 found
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  1.  34
    Fede, Ragione E Il Principio di Non-Contraddizione in Pier Damiani.Fabrizio Amerini - 2021 - Noctua 8 (1–2):1-46.
    In literature Peter Damian has been often presented as an anti-dialectic thinker. Over time this statement has been subjected to careful historiographical revision. Today it is commonly accepted that the distinction between dialectic and anti-dialectic thinkers only partially describes the state of philosophy in the eleventh century. In fact, the relation between faith and reason is complex in Damian. The purpose of this paper is to reconsider this relation in the light of the significance Damian attributes to the notion of (...)
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  2.  3
    Universals in the Fourteenth Century.Fabrizio Amerini & Laurent Cesalli (eds.) - 2017 - Seminari E Convegni.
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  3.  1
    Aquinas on the Beginning and End of Human Life.Fabrizio Amerini - 2015 - Oxford Studies in Medieval Philosophy 3 (1).
    The chapter provides a response to Patrick Toner, “Critical Study of Fabrizio Amerini’s Aquinas on the Beginning and End of Human Life,” Oxford Studies in Medieval Philosophy 2, 211–28. The chapter corrects two misrepresentations in Toner’s review. First, it proves that, given Aquinas’ assumptions on substantial form and human soul, Aquinas could not give up his preference for delayed hominization of the embryo even if he were acquainted with contemporary embryology. Aquinas takes as the starting point of his embryology Aristotle’s (...)
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  4.  18
    Later Medieval Perspectives on Intentionality. An Introduction.Fabrizio Amerini - 2010 - Quaestio 10:3-23.
    Historians of medieval philosophy have always paid attention to the topic of intentionality. This is not surprising. For medieval authors, the analysis of the metaphysics and the mechanisms of human cognition became over time one of the most important instruments for approaching a bundle of basic philosophical and theological questions, such as the nature of universals, the mind-world relation, the explanation of divine knowledge, and the like. For this and other reasons, theories of cognition have been a crucial theme for (...)
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  5.  82
    Utrum Inhaerentia Sit de Essentia Accidentis. Francis of Marchia and the Debate on the Nature of Accidents.Fabrizio Amerini - 2006 - Vivarium 44 (1):96-150.
    This paper attempts to provide a general reconstruction of Francis of Marchia's doctrine of accidental being. The paper is divided into two parts. (1) In the first part, I begin by reconstructing the debate on the nature of accidents held before Marchia, showing that such a debate is characterised by a progressive shift concerning the way to understand accidents. While the first Aristotelian interpreters regard accidents especially as inhering modes of being of substances, the majority of theologians and philosophers in (...)
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  6. A Companion to the Latin Medieval Commentaries on Aristotle’s Metaphysics.Gabriele Galluzzo & Fabrizio Amerini (eds.) - 2013 - Brill.
    Few philosophical books have been so influential in the development of Western thought as Aristotle’s Metaphysics. In fourteen substantial essays this volume reconstructs the late medieval reception of this work, by focusing on the main medieval commentators and a common set of metaphysical topics.
     
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  7.  66
    Thomas Aquinas and Some Italian Dominicans (Francis of Prato, Georgius Rovegnatinus and Girolamo Savonarola) on Signification and Supposition.Fabrizio Amerini - 2013 - Vivarium 51 (1-4):327-351.
    Supposition is a controversial logical theory. Scholars have investigated many points of this doctrine such as its historical origin, its use in theology, the logical function of the theory, or the relationship between supposition and signification. In the article I focus on this latter aspect by discussing how some Italian, and in particular Florentine, Dominican followers of Aquinas—Francis of Prato, Girolamo Savonarola, and Georgius Rovegnatinus —explained the relation between the linguistic terms’ properties of signifying and suppositing, and hence the division (...)
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  8. Thomas Aquinas, Alexander of Alexandria, and Paul of Venice on the Nature of the Essence.Fabrizio Amerini - 2004 - Documenti E Studi Sulla Tradizione Filosofica Medievale 15:541-589.
    Lo studio si concentra sul modo in cui i commenti alla Metafisica di Paolo di Venezia e Alessandro di Alessandria evidenziano il grado di modificazione della comprensione della dottrina aristotelica sull'essenza, dovuta alla ricezione della dottrina di Tommaso d'Aquino e di Averroè al riguardo. Dopo un'introduzione di inquadramento storico dottrinale dei due commenti, la seconda parte è centrata sulle dottrine dei due maestri relative all'essenza, e l'A. articola la sua ricognizione attorno ai temi del rapporto fra essenza e sostanza, essenza (...)
     
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  9.  7
    Substance, Accidents and Definition in Giles of Rome’s Quaestiones Metaphisicales.Fabrizio Amerini - 2021 - Quaestio 20:239-255.
    Scholars paid scant attention to Giles of Rome’s Quaestiones methaphisicales. This is due to many reasons. The Quaestiones are likely the first of the Aristotelian commentaries written by Giles and all XVI-century printed editions conserve but a reportatio of the course on Metaphysics that Giles probably gave in Paris between 1268/1269 and 1271. Since Giles never edited the text of his lectures, we cannot be sure that Giles approved the list and the contents of the questions we may read today. (...)
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  10.  34
    Intentionality.Fabrizio Amerini - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 558--564.
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  11.  4
    Thomas Aquinas and Hervaeus Natalis on First and Second Intentionality.Fabrizio Amerini - forthcoming - Topoi:1-11.
    Thomas Aquinas and Hervaeus Natalis share a correlational theory of intentionality. When I cognize a thing, I am in a real relation with the thing cognized and at the same time the thing is in a relation of reason with me. Hervaeus coins the term “intentionality” to designate precisely this relation of reason. First and second intentionality express two stages of this relation. First intentionality refers to the relation that a thing has to the mind, while second intentionality indicates the (...)
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  12.  94
    Pragmatics and Semantics in Thomas Aquinas.Fabrizio Amerini - 2011 - Vivarium 49 (1-3):95-126.
    Thomas Aquinas's account of the semantics of names is based on two fundamental distinctions: the distinction between a name's mode of signifying and the signified object, and that between the cause and the goal of a name's signification, i.e. that from which a name was instituted to signify and that which a name actually signifies. Thomas endows names with a two-layer signification: names are introduced into language to designate primarily conceptions of extramental things and secondarily the particular extramental things referred (...)
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  13.  20
    Thomas Aquinas, Hylomorphism, and Identity Over Time.Fabrizio Amerini - 2016 - Noctua 3 (1):29-73.
    Identity-Over-Time has been a favorite subject in the literature concerning Thomas Aquinas. Aquinas addresses this issue in many discussions, including especially the identity of material things and artifacts, the identity of the human soul after the corruption of body, the identity of the body of Christ in the three days from his death to his resurrection and the identity of the resurrected human body at the end of time. All these discussions have a point in common: they lead Aquinas to (...)
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  14.  97
    What is Real. A Reply to Ockham's Ontological Program.Fabrizio Amerini - 2005 - Vivarium 43 (1):187-212.
    When Ockham's logic arrives in Italy, some Dominican philosophers bring into question Ockham's ontological reductionist program. Among them, Franciscus de Prato and Stephanus de Reate pay a great attention to refute Ockham's claim that no universal exists in the extra-mental world. In order to reject Ockham's program, they start by reconsidering the notion of 'real', then the range of application of the rational and the real distinction. Generally, their strategy consists in re-addressing against Ockham some arguments extracted from Hervaeus Natalis's (...)
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  15.  26
    The Semantics of Substantial Names - The Tradition of the Commentaries on Aristotle's Metaphysic.Fabrizio Amerini - 2008 - Recherches de Theologie Et Philosophie Medievales 75 (2):395-440.
    Aristotle begins the third chapter of book VIII of the Metaphysics by claiming that sometimes it is not clear whether a name refers to the composite substance or to the actuality and the form, for instance whether «animal» refers to the soul in a body or simply to the soul. In solving this problem, Aristotle states that the name «animal» can refer to both, not, however, in one and the same sense but rather by expressing two different senses which are (...)
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  16. Aristotle, Averroes and Thomas Aquinas on the Nature of Essence.Fabrizio Amerini - 2003 - Documenti E Studi Sulla Tradizione Filosofica Medievale 14:79-122.
    Ricostruzione del pensiero di Tommaso e Averroè sulla dottrina dell'essenza, alla luce del moderno dibattito sul tema. Nell'ultima sezione dello studio, l'A. si chiede come i commentatori medievali della Metafisica aristotelica , abbiano concepito l'essenza di un ente naturale. La critica elaborata da Tommaso alla posizione sostenuta da Averroè, e la sua adesione finale alla soluzione proposta da Avicenna sono indagate e giustificate nell'ultima parte dello studio.
     
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  17. Alessandro di Alessandria sulla natura degli accidenti.Fabrizio Amerini - 2005 - Documenti E Studi Sulla Tradizione Filosofica Medievale 16.
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  18. Comunità e individuo nel pensiero politico di Tom­maso d’Aquino [Community and Individual in Thomas Aquinas’s Political Thought].Fabrizio Amerini - 2007 - la Società Degli Individui 30:39-52.
    L’articolo esamina il rapporto fra individuo e comunità nel pensiero politico di Tommaso d’Aquino. In particolare, il problema filosofico qui discusso può es­sere presentato nel modo seguente: secondo Tommaso, l’essere di un singolo in­­dividuo è determinato dalla sua appartenenza a una data comunità politica o, vice­versa, l’essere di una comunità dipende da quello di ciascuno dei suoi mem­bri? L’articolo argomenta che Tommaso ha alcune ragioni filosofiche per an­teporre la comunità all’individuo, ma anche alcune ragioni teologiche per porre al centro l’individuo. (...)
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  19. Dal Convento Alla Città: Filosofia E Teologia in Francesco da Prato O.P. (Xiv Secolo): Atti Del Convegno Internazionale di Storia Della Filosofia Medievale, Prato, Palazzo Comunale, 18-19 Maggio 2007. [REVIEW]Fabrizio Amerini & Francesco (eds.) - 2008 - C. Zella.
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  20. Dal Convento Alla Città: Filosofia E Teologia in Francesco da Prato O.Fabrizio Amerini & Francesco (eds.) - 2008 - C. Zella.
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  21. «De Natura Generis». William Ockham And Some Italian Dominicans.Fabrizio Amerini - 2007 - Documenti E Studi Sulla Tradizione Filosofica Medievale 18:453-482.
    L'A. si occupa della ricezione della logica occamista, soprattutto in Stefano da Reate , dedicata in grande parte alla confutazione della nova loyca, rappresentata soprattutto dalla Summa logicae di Ockham. Stefano informa anche sulla grande presenza presso i Domenicani del commento di Pietro d'Alvernia all'Isagoge di Porfirio oltre allo Scriptum super Artem veterem di Graziadei da Ascoli. Accanto a questi testi sono utilizzati anche il Tractatus de sencundis intentionibus e i Quodlibeta di Erveo Natale. L'A. esamina un caso esemplare del (...)
     
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  22. Il problema dell'identità tra una cosa e la sua essenza. Note sull'esegesi medievale di «Metafisica» Zeta 6.Fabrizio Amerini - 2002 - Documenti E Studi Sulla Tradizione Filosofica Medievale 13:435-505.
    Per trovare un'utilizzazione del problema posto in Z6 da Aristotele l'A. considera i testi di autori medievali relativi ai problemi dell'identità tra una realtà accidentale e la propria essenza. Anzitutto è ricostruito il testo aristotelico, poi sono sviluppate considerazioni sui modelli dell'interpretazione del tema nei secoli XIII e XIV. L'A. intende mostrare come le letture che in epoca moderna sono date del problema posto da Aristotele già si trovano in autori medievali e come tali soluzioni siano deducibili da un testo (...)
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  23. Il problema dell'essenza delle sostanze e degli accidenti nel Commento alla Metafisica di Tommaso d'Aquino.Fabrizio Amerini - 2001 - Documenti E Studi Sulla Tradizione Filosofica Medievale 12:359-416.
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  24. Il trattato De suppositionibus terminorum di Francesco da Prato O.P. Una rilettura della dottrina ockhamista del linguaggio.Fabrizio Amerini - 2000 - Medioevo 25:441-550.
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  25. I Trattati de Universalibus di Francesco da Prato E Stefano da Rieti I Trattati de Universalibus di Francesco da Prato E Stefano da Rieti.Fabrizio Amerini - 2003
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  26. La dottrina della «significatio» di Francesco da Prato O.P. . Una critica tomista a Guglielmo di Ockham.Fabrizio Amerini - 2000 - Documenti E Studi Sulla Tradizione Filosofica Medievale 11:375-408.
    Il pensatore domenicano Francesco da Prato, attivo nel secondo quarto del XIV sec. tra Perugia, Siena e Firenze, rappresenta una delle prime testimonianze in Italia della ricezione di Ockham e di reazione tomista alla sua logica. Lo studio si articola in due sezioni: nella prima l'A. esamina la dottrina della significazione nelle fonti principali degli scritti di logica di Francesco: Tommaso d'Aquino, Herveus Natalis e Guglielmo di Ockham; nella seconda analizza la posizione di Francesco in scritti trasmessi nei seguenti mss: (...)
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  27. Substance, Accidents and Definition in Giles of Rome’s Quaestiones Metaphisicales.Fabrizio Amerini - 2021 - Quaestio 20:239-255.
    Scholars paid scant attention to Giles of Rome’s Quaestiones methaphisicales. This is due to many reasons. The Quaestiones are likely the first of the Aristotelian commentaries written by Giles and all XVI-century printed editions conserve but a reportatio of the course on Metaphysics that Giles probably gave in Paris between 1268/1269 and 1271. Since Giles never edited the text of his lectures, we cannot be sure that Giles approved the list and the contents of the questions we may read today. (...)
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  28.  38
    William of Ockham and Mental Synonymy. The Case of Nugation.Fabrizio Amerini - 2009 - Franciscan Studies 67:375-403.
    In lieu of an abstract, here is a brief excerpt of the content:I. William of Ockham and Mental SynonymyIn recent years an important point of discussion among the scholars of William of Ockham has been the possibility of accounting for a reductionist interpretation of Ockham's mental language. Especially, the debate focused on the legitimacy of eliminating connotative simple terms from mental language by reducing them to their nominal definition. The distinction between absolute and connotative terms plays an important role in (...)
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  29.  17
    Rappresentazione naturale e simbolica in Tommaso d’Aquino. Alcune note.Fabrizio Amerini - 2018 - Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 11 (1):31-44.
    Talking of “medieval aesthetics” is historiographically disputable. During the Middle Ages, in fact, there is no discipline comparable with the aesthetics as from the eighteenth century we know it. In the medieval period, aesthetic considerations mostly occur in spurious contexts, and are all, so to say, pre-theoretical. They refer to different insights on what is the beautiful and what relationship holds between the beauty and its artistic expression. In the Middle Ages, that is, one can frequently encounters forms we would (...)
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  30.  28
    Alessandro di Alessandria su natura e soggetto della metafisica.Fabrizio Amerini - 2005 - Quaestio 5 (1):477-493.
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  31.  24
    Intention, Primary and Secondary.Fabrizio Amerini - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 555--558.
  32.  1
    Tommaso d'Aquino e il coraggio.Fabrizio Amerini - 2021 - Società Degli Individui 71:33-45.
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  33.  8
    Franciscus de Prato's Tractatus de Ente Rationis: A Critical Edition with a Historico-Philosophical Introduction.Fabrizio Amerini & Christian Rode - 2009 - Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 76 (1):261-312.
    L’article présente l’édition critique du Traité sur l’être de raison de François de Prato, précédée d’une introduction historico-philosophique. Ce traité est une des premières réactions italiennes à la diffusion de la philosophie du langage et de la logique de Guillaume d’Occam. François y argumente contre la réduction occamiste de l’être de raison aux actes de connaissance, entendus comme des entités existant ‘subjectivement’ dans l’intellect. En suivant Thomas d’Aquin et Hervé de Nédellec, il développe au contraire une théorie relationnelle et ‘objective’ (...)
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  34.  9
    Paul of Venice.Fabrizio Amerini - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 925--931.
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  35.  6
    Tommaso d’Aquino, la verità e il Medioevo.Fabrizio Amerini - 2009 - Annali Del Dipartimento di Filosofia 15:35-64.
    Aristotle’s definitions of truth and falsity, on the one hand, and the relational and cognitive account of truth entailed from its transcendental nature, on the other hand, naturally lead later medieval philosophers towards correspondence theories of truth. Nonetheless in the later Middles Ages at least three versions of the correspondence theory can be found. Thomas Aquinas, in particular, proposed a mixed interpretation, bringing together metaphysical and semantical considerations.
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  36.  3
    Si può ancora parlare di anima in filosofia? Il punto di vista antico e medievale.Fabrizio Amerini - 2017 - Società Degli Individui 57:11-14.
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  37.  1
    Ockham e la dimostrazione dell’esistenza di Dio.Fabrizio Amerini - 2007 - Annali Del Dipartimento di Filosofia 13:5-32.
    In this study I aim at providing a new assessment of Ockham’s proof for God’s existence. After reconstructing Ockham’s views of the relationship between philosophy and theology , I move to examining Ockham’s criticism to some traditional arguments , before to scrutinizing closely Ockham’s argument. My main conclusion is that Ockham did not want to elaborate a new proof but to qualify the proof stemming from efficient causality, which he considers the only available way of demonstrating God’s existence.
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