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Jan A. Aertsen [86]Jan Aertsen [23]Jana Aertsen [1]Jan Adrianus Aertsen [1]
  1. Medieval philosophy and the transcendentals: the case of Thomas Aquinas.Jan Aertsen - 1996 - New York: E.J. Brill.
    Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes 'Being', 'One', 'True', 'Good' and 'Beautiful' individually and discusses their importance for the (...)
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  2.  85
    Medieval philosophy as transcendental thought: from Philip the Chancellor (ca. 1225) to Francisco Súarez.Jan Aertsen - 2012 - Boston: Brill.
    This book provides for the first time a complete history of the doctrine of the transcendentals and shows its importance for the understanding of philosophy in the Middle Ages.
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  3. The Convertibility of Being and Good in St. Thomas Aquinas.Jan A. Aertsen - 1985 - New Scholasticism 59 (4):449-470.
  4. Nature and creature: Thomas Aquinas's way of thought.Jan Aertsen - 1988 - New York: E.J. Brill.
    INTRODUCTION This study arose from involvement with the works of Thomas Aquinas (/5-) that was not only intensive, but also extensive in the time devoted to ...
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  5.  68
    Beauty in the Middle Ages: A Forgotten Transcendental?Jan A. Aertsen - 1991 - Medieval Philosophy & Theology 1:68-97.
  6. Truth as transcendental in Thomas Aquinas.Jan A. Aertsen - 1992 - Topoi 11 (2):159-171.
    Aquinas presents his most complete exposition of the transcendentals inDe veritate 1, 1, that deals with the question What is truth?. The thesis of this paper is that the question of truth is essential for the understanding of his doctrine of the transcendentals.The first part of the paper (sections 1–4) analyzes Thomas''s conception of truth. Two approaches to truth can be found in his work. The first approach, based on Aristotle''s claim that truth is not in things but in the (...)
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  7.  95
    Beauty in the Middle Ages: A Forgotten Transcendental?Jan A. Aertsen - 1991 - Journal of Nietzsche Studies 1:68-97.
  8.  11
    Albertus Magnus und die mittelaltcrliche Philosophie.Jan A. Aertsen - 1996 - Allgemeine Zeitschrift für Philosophie 21 (2):111-128.
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  9.  34
    Aquinas's philosophy in its historical setting.Jan A. Aertsen - 1993 - In Norman Kretzmann & Eleonore Stump (eds.), The Cambridge Companion to Aquinas. Cambridge University Press. pp. 12--37.
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  10. Beauty in the Middle Ages: A Forgotten Transcendental?Jan A. Aertsen - 1991 - Journal of Nietzsche Studies 1:68-97.
     
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  11.  5
    Filosofía cristiana: ¿primacía del ser "versus" primacía del bien?Jan A. Aertsen - 2000 - Anuario Filosófico 33 (67):339-362.
    This is a critical reflection on the opposition between the "Christian" primacy of being and the Neoplatonic-Dionysian primacy of the good that was introduced by Etienne Gilson. This opposition is considered from two different but interrelated angles, a more historical one and a more systematic one. In the first part, the author sees whether it is correct to say that medieval authors upheld the Christian primacy of being against Dionysius. In the second part, he inquires into the philosophical reasons for (...)
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  12. Was ist Philosophie im Mittelalter?Jan A. Aertsen & Andreas Speer - 1999 - Tijdschrift Voor Filosofie 61 (2):367-368.
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  13. Aquinas and the Human Desire for Knowledge.Jan A. Aertsen - 2005 - American Catholic Philosophical Quarterly 79 (3):411-430.
    This essay examines Aquinas’s analysis of the human desire to know, which plays a central role in his thought. (I.) This analysis confronts him with the Aristotelian tradition: thus, the desire for knowledge is a “natural” desire. (II.) It also confronts him with the Augustinian tradition, which deplores a non-virtuous desire in human beings that is called “curiosity.” (III.) Aquinas connects the natural desire with the Neoplatonic circle motif: principle and end are identical. The final end of the desire to (...)
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  14.  81
    Method and Metaphysics.Jan A. Aertsen - 1989 - New Scholasticism 63 (4):405-418.
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  15.  11
    Co jest pierwsze i najbardziej podstawowe? Zaczątki filozofii transcendentalnej.Jan A. Aertsen - 2001 - Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica 14:59-76.
    The paper presents the sources and the development of the medieval doctrine of transcendentals. In Aertsen's opinion transcendental philosophy of the Middle Ages differs considerably from the ontological doctrine of the Ancients as well as from the modern theory referring to the sphere of cognition. The beginnings of the medieval doctrine of the transcendentals were inspired mostly by considerations concerning primary conceptions of human mind included in Avicenna's "Metaphysica". Furthermore, they were connected with the Aristotelian idea of science, the Boethian (...)
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  16. Averroes and the Aristotelian Tradition.Jan Aertsen & Gerhard Endress (eds.) - 1999
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  17. Albert der Grosse in Köln: gehalten auf der Feierstunde zur 750sten Wiederkehr der Einrichtung des Kölner Generalstudiums der Dominikaner am 6. November 1998.Jan Aertsen (ed.) - 1999 - Köln: [Universität zu Köln].
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  18.  64
    Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus.Jan A. Aertsen - 1998 - Franciscan Studies 56 (1):47-64.
  19. Die Lehre der Transzendentalien und die Metaphysik. Der Kommentar von Thomas von Aquin zum IV. Buch der Metaphysica.Jan A. Aertsen - 1988 - Freiburger Zeitschrift für Philosophie Und Theologie 35:293-316.
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  20.  33
    Die Philosophie Bonaventuras und die Transzendentalienlehre.Jan Aertsen & Andreas Speer - 1997 - Recherches de Philosophie 64 (1):32-66.
    «Wer die heilige Schrift liebt, liebt auch die Philosophie, um durch sie den Glauben zu bestärken; aber die Philosophie ist der Baum der Erkenntnis von Gut und Böse, weil in ihr die Falschheit der Wahrheit beigemischt ist». Dieser Ausspruch Bonaventuras in einer Adventspredigt zu Joh 1,26-27 aus dem Jahre 1267 spiegelt die ganze Ambivalenz wider, die sich in seinen Schriften mit Bezug auf die Philosophie findet. Dem unverkennbaren philosophisch-spekulativen Impetus seines Denkens steht eine teilweise harsche Philosophen- und Philosophiekritik gegenüber. «Die (...)
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  21.  15
    Denken Van eenheid.Jan A. Aertsen - 1990 - Tijdschrift Voor Filosofie 52 (3):399 - 420.
    Two fundamentally different conceptions of unity can be found in the philosophical tradition. My thesis is that both of them go back to one text, Plato's Parmenides. Plato argues that if the One is posed as unity (the first hypothesis), the One is unthinkable and unnamable. If the One is posed as being (the second hypothesis), we think a plurality. Plotinus explicitly relates his conception of unity to the Parmenides. The One is the origin of the second hypostasis that is (...)
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  22. Einleitung.Jan A. Aertsen - 2002 - In Jan A. Aertsen & Martin Pickavé (eds.), Ende und Vollendung: Eschatologische Perspektiven im Mittelalter (mit einem Beitrag zur Geschichte des Thomas-Instituts der Universität zu Köln anläßlich des 50. Jahrestages der Institutsgründung). De Gruyter. pp. 69-76.
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  23.  17
    Ende und Vollendung. Eschatologische Perspektiven im Mittelalter.Jan A. Aertsen & Martin Pickavé - 2002 - Tijdschrift Voor Filosofie 64 (4):793-794.
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  24.  12
    Ende und Vollendung: Eschatologische Perspektiven im Mittelalter (mit einem Beitrag zur Geschichte des Thomas-Instituts der Universität zu Köln anläßlich des 50. Jahrestages der Institutsgründung).Jan A. Aertsen & Martin Pickavé (eds.) - 2002 - De Gruyter.
    In the Middle Ages more than in other periods, eschatology informed the way people understood humankind and the world. The papers in the present volume are devoted to the complexity and interconnectivty of the eschatological orientation of the Middle Ages. Central topics are questions of the influence and formation of eschatological themes in philosophy and the significance of ideas of the final end in medieval political thought. In addition, there is a consideration of further themes from history, theology, art and (...)
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  25. Fröhliche Wissenschaft: Wahrheit im Mittelalter.Jan A. Aertsen - 2002 - In Jan A. Aertsen & Martin Pickavé (eds.), Ende und Vollendung: Eschatologische Perspektiven im Mittelalter (mit einem Beitrag zur Geschichte des Thomas-Instituts der Universität zu Köln anläßlich des 50. Jahrestages der Institutsgründung). De Gruyter. pp. 48-66.
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  26. Gibt es eine mittelalterliche Philosophie.Jan A. Aertsen - 1995 - Philosophisches Jahrbuch 102 (1):161-176.
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  27.  3
    Geistesleben im 13. Jahrhundert.Jan Aertsen & Andreas Speer (eds.) - 2000 - De Gruyter.
    The 13th century is often regarded as the epitome of the Middle Ages. The present volume aims to demonstrate new perspectives in research into this century. The main topics in the book are questions from the fields of theoretical and practical philosophy, theology, the history of institutions, problems in literature, art, learning and education, and cultural contact. This 27th volume of the Miscellanea Mediaevalia contains the papers delivered to the 31st Medievalists’ Conference held in Cologne in September 1998, together with (...)
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  28.  26
    Hoe Kan een theoloog en filosoof zo iets leren? Duns scotus' kritiek op Thomas Van aquino.Jan A. Aertsen - 2005 - Tijdschrift Voor Filosofie 67 (3):453 - 478.
    Already in the Middle Ages the honorary title Doctor communis was conferred on Aquinas, but in fact he was never "the common teacher". About twenty-five years after his death (1274), the Franciscan theologian John Duns Scotus voiced an uncommonly severe criticism: he cannot imagine a theologian and a philosopher maintaining that which Aquinas teaches. The conflict between these thinkers of stature is the subject of this essay. (1) We first describe the epistemological problem, that of the "adequate object of the (...)
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  29.  60
    Is There a Medieval Philosophy?Jan A. Aertsen - 1999 - International Philosophical Quarterly 39 (4):385-412.
  30. Individuum und Individualität im Mittelalter.Jan A. Aertsen & Andreas Speer - 1997 - Tijdschrift Voor Filosofie 59 (1):148-149.
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  31.  3
    Individuum und Individualität im Mittelalter.Jan A. Aertsen & Andreas Speer (eds.) - 1995 - De Gruyter.
    Die MISCELLANEA MEDIAEVALIA präsentieren seit ihrer Gründung durch Paul Wilpert im Jahre 1962 Arbeiten des Thomas-Instituts der Universität zu Köln. Das Kernstück der Publikationsreihe bilden die Akten der im zweijährigen Rhythmus stattfindenden Kölner Mediaevistentagungen, die vor über 50 Jahren von Josef Koch, dem Gründungsdirektor des Instituts, ins Leben gerufen wurden. Der interdisziplinäre Charakter dieser Kongresse prägt auch die Tagungsakten: Die MISCELLANEA MEDIAEVALIA versammeln Beiträge aus allen mediävistischen Disziplinen - die mittelalterliche Geschichte, die Philosophie, die Theologie sowie die Kunst- und Literaturwissenschaften (...)
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  32.  8
    La filosofía medieval y los trascendentales: un estudio sobre Tomás de Aquino.Jan Aertsen - 2003 - Pamplona: Ediciones Universidad de Navarra.
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  33.  56
    Metaphysics as a Transcendental Science.Jan A. Aertsen - 2005 - Quaestio 5 (1):376-389.
  34.  5
    Meister Eckhart.Jan A. Aertsen - 2005 - In Jorge J. E. Gracia & Timothy B. Noone (eds.), A Companion to Philosophy in the Middle Ages. Oxford, UK: Blackwell. pp. 434–442.
    This chapter contains sections titled: Eckhart's project: the Opus tripartitum Metaphysics of the transcendentals Guiding principles The German Eckhart.
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  35.  14
    Middeleeuwse metafysica AlS scientia transcendens.Jan A. Aertsen - 1993 - Tijdschrift Voor Filosofie 55 (3):538 - 547.
  36.  8
    Medieval Reflections on Truth: Adaequatio Rei Et Intellectus.Jan A. Aertsen - 1984 - Amsterdam, Netherlands: Vu.
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  37.  11
    Musik - Und Die Geschichte der Philosophie Und Naturwissenschaften Im Mittelalter: Fragen Zur Wechselwirkung von 'Musica' Und 'Philosophia' Im Mittelalter.Jan Aertsen, Calvin Bower, F. A. J. De Haas, Wolfgang Hirschmann, Eva Hirtler, Matthias Hochadel, Udo Reinhold Jeck, Christian Meyer, Klaus Niemöller, Cecilia Panti, Alison Peden, Klaus-Jürgen Sachs, Michael Walter & Stephen Gersh (eds.) - 1998 - Brill.
    In this volume specialists of medieval music and philosophy put the medieval 'musica' into the context of ideas and institutions in which it existed. The significance of 'musica' cannot be understood from a modern point of view since 'music' does not match the medieval 'musica'.
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  38. Nach der Verurteilung von 1277. Philosophie Und Theologie an der Universität von Paris Im Letzten Viertel des 13. Jahrhunderts. Miscellanea Mediaevalia 28.Jan Aertsen, Emery A., Speer Kent & Andreas (eds.) - 2001 - De Gruyter.
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  39. Nach der Verurteilung von 1277: Philosophie und Theologie an der Universität von Paris im letzten Viertel des 13. Jahrhunderts: Studien und Texte.Jan Adrianus Aertsen, Kent Emery & Andreas Speer (eds.) - 2001
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  40. Ontology and Henology in Medieval Philosophy.Jan A. Aertsen - 1992 - In Egbert P. Bos & P. A. Meijer (eds.), On Proclus and His Influence in Medieval Philosophy. E.J. Brill. pp. 120--140.
     
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  41. Paragraph Four.Jan A. Aertsen - 2004 - In Carlos G. Steel, Gerd van Riel, Caroline Macé & Leen van Campe (eds.), Platonic Ideas and Concept Formation in Ancient and Medieval Thought. Leuven University Press. pp. 32--133.
     
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  42.  27
    ""Paragraph Four The Concept of" Transcendens" in the Middle Ages: What is Beyond and What is Common.Jan A. Aertsen - 2004 - In Carlos G. Steel, Gerd van Riel, Caroline Macé & Leen van Campe (eds.), Platonic Ideas and Concept Formation in Ancient and Medieval Thought. Leuven University Press. pp. 32--133.
  43. Philosophie Und Geistiges Erbe des Mittelalters.Jan Aertsen, Andreas Speer & Albert Zimmermann - 1994 - [S.N.].
  44.  16
    Qu'est-ce que la philosophie au moyen age? =.Jan Aertsen & Andreas Speer (eds.) - 1997 - Erfurt: Akademie Gemeinnütziger Wissenschaft zu Erfurt.
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  45. Review Article.Jan A. Aertsen - 1986 - Vivarium 24:143.
  46. Raum und Raumvorstellungen im Mittelalter.Jan A. Aertsen & Andreas Speer - 1999 - Tijdschrift Voor Filosofie 61 (3):586-586.
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  47. Raum Und Raumvorstellungen Im Mittelalter. Miscellanea Mediaevalia 25.Jan A. Aertsen & Andreas Speer (eds.) - 1998 - De Gruyter.
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  48.  11
    Raum und Raumvorstellungen im Mittelalter.Jan A. Aertsen & Andreas Speer (eds.) - 1998 - De Gruyter.
    Die MISCELLANEA MEDIAEVALIA pr sentieren seit ihrer Gr ndung durch Paul Wilpert im Jahre 1962 Arbeiten des Thomas-Instituts der Universit t zu K ln. Das Kernst ck der Publikationsreihe bilden die Akten der im zweij hrigen Rhythmus stattfindenden K lner Mediaevistentagungen, die vor ber 50 Jahren von Josef Koch, dem Gr ndungsdirektor des Instituts, ins Leben gerufen wurden. Der interdisziplin re Charakter dieser Kongresse pr gt auch die Tagungsakten: Die MISCELLANEA MEDIAEVALIA versammeln Beitr ge aus allen medi vistischen Disziplinen - (...)
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  49. Thomas Aquinas on the Good: The Relation between Metaphysics and Ethics.”.Jan A. Aertsen - 1998 - In Scott Charles MacDonald & Eleonore Stump (eds.), Aquinas's moral theory: essays in honor of Norman Kretzmann. Ithaca, N.Y.: Cornell University Press. pp. 235--53.
     
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  50. The concept of "transcendens" in the middle ages : What is beyond and what is common.Jan Aertsen - 2004 - In Carlos G. Steel, Gerd van Riel, Caroline Macé & Leen van Campe (eds.), Platonic Ideas and Concept Formation in Ancient and Medieval Thought. Leuven University Press.
     
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