In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Latin Aristotle Commentaries, V: Bibliography of Secondary Literature, and: Latin Aristotle Commentaries, I.2: Medieval Authors M–ZWilliam J. CourtenayCharles H. Lohr. Latin Aristotle Commentaries, V: Bibliography of Secondary Literature. Unione Accademica Nazionale, Corpus Philosophorum Medii Aevi, Subsidia XV. Florence: SISMEL–Editioni del Galluzzo, 2005. Pp. xiv + 567. Cloth, €90.00.Charles H. Lohr. Latin Aristotle Commentaries, I.2: Medieval Authors M–Z. Unione Accademica Nazionale, Corpus Philosophorum Medii Aevi, Subsidia XVIII. (...) Florence: SISMEL–Editioni del Galluzzo, 2010. Pp. xiii + 208. Cloth, €95.00.These two books are part of a series of volumes that will bring into final publication form one of the most significant scholarly achievements of the last half-century, Charles Lohr's inventory of the authors and manuscripts of Latin commentaries on the works of Aristotle up to 1650. The project began in the 1960s, and the initial results for the Middle Ages were published sequentially as articles in Traditio between 1967 and 1974, and the inventory for the period from 1500 to 1650 appeared in Studies in the Renaissance and Renaissance Quarterly between 1974 and 1981. The project was modeled along the lines of two great research tools achieved earlier in the twentieth century at Freiburg by Friedrich Stegmüller, namely his Repertorium Commentariorum in Sententias Petri Lombardi (1947) and his Repertorium Biblicum Medii Aevi (1940–). Now, through the Unione Accademica Nazionale and SISMEL, both of Lohr's inventories in revised and expanded form are being published as stand-alone volumes. The first two that appeared were Latin Aristotle Commentaries, II: Renaissance Authors (Subsidia VI, 1988), followed by Latin Aristotle Commentaries, III: Index initiorum—index finium (Subsidia X, 1995). The two volumes being reviewed here are the next two installments.The first of these, the Bibliography of Secondary Literature, is a much-expanded version of Lohr's Commentateurs d'Aristote au moyen-âge latin: Bibliographie de la littérature secondaire récente, Vestigia 2 (Fribourg-Paris, 1988). The intent of that volume was, as the title indicates, to provide a list of the scholarly literature on Aristotelian commentaries since the publication of the articles in Traditio, as well as some older literature that had not been included earlier in the entries for each author. The present version of this work is more than twice as large as the 1988 version, adding books and articles that were missed in the earlier bibliographies as well as publications since 1986 (the cutoff date for the earlier edition). Moreover, the Commentateurs d'Aristote provided a bibliography only for medieval commentaries, while the new Bibliography of Secondary Literature begins with a section covering literature about translations of the works of Aristotle and their Wirkungsgeschichte, then [End Page 141] the section for the literature on medieval authors, and finally the section for bibliography on Renaissance authors.The organization of the bibliography for authors that have generated extensive literature is more complex than for the others. The longer bibliographies are divided into works concerned with biographical information and manuscripts; general accounts; and, depending on the contributions of a specific author, sections on logic, metaphysics, natural philosophy, and practical philosophy. Within each of these sections the literature is arranged by date of publication, moving from the older to the most recent (limited, of course, by the cutoff date at which this volume was prepared for publication, apparently around 2003). The principle of inclusion was broad, citing works that relate tangentially to the subject areas of Aristotelian philosophy mentioned. And although bibliographies of this kind should be made available on the Internet, where they can be continually expanded and updated, it is useful and pleasurable to have such a volume on the shelf at one's fingertips, particularly for those of us still attuned to a print culture.The other volume, Latin Aristotle Commentaries, I.2: M–Z, published in 2010, is the second half of the revised edition of medieval authors and their commentaries on Aristotle's works. Some bibliography is included here in the individual entries, but only what relates to the manuscripts. The entries consist of a brief biographical sketch of the author, followed by the list of commentaries (both extant and lost), each one with an... (shrink)

Arabic contributions to medicine, mathematics, astronomy, and other fields have been extensively studied, yet Arabic logic has never been systematically investigated. In this book, Nicholas Rescher sheds new light on the major philosophical contribution of Arab logicians. He provides a historical account of the evolution of Arabic logic, from its inception in the early ninth century through the sixteenth century, when these tenets gained wide acceptance. The book also includes a bio-bibliography of 170 Arabic logicians, and a discussion of the (...) place of each within the overall scheme of developments. (shrink)

The studies that make up this book were written and brought together to honor the memory of Jan Pinborg. His unexpected death in 1982 at the age of forty-five shocked and saddened students of medieval philosophy everywhere and left them with a keen sense of disappoint ment. In his fifteen-year career Jan Pinborg had done so much for our field with his more than ninety books, editions, articles, and reviews and had done it all so well that we recognized (...) him as a leader and counted on many more years of his scholarship, his help, and his friendship. To be missed so sorely by his international colleagues in an academic field is a mark of Jan's achievement, but only of one aspect of it, for historians of philosophy are not the only scholars who have reacted in this way to Jan's death. In his decade and a half of intense productivity he also acquired the same sort of special status among historians of linguistics, whose volume of essays in his memory is being G. L. Bursill-Hall almost simultane published under the editorship of ously with this one. Sten Ebbesen, Jan's student, colleague, and successor as Director of the Institute of Medieval Greek and Latin Philology at the University of Copenhagen, has earned the gratitude of all of us by memorializing Jan 1 in various biographical sketches, one of which is accompanied by a 2 complete bibliography of his publications. (shrink)

The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise (...) of the universities and developments in the cultural and linguistic spheres. A striking feature is the continuous coverage of Islamic, Jewish, and Christian material. There are useful biographies of the philosophers, and a comprehensive bibliography. The volumes illuminate a rich and remarkable period in the history of philosophy and will be the authoritative source on medieval philosophy for the next generation of scholars and students alike. (shrink)

This is the first complete English translation of _On the Purity of the Art of Logic, _a handbook of logic written in Latin by English philosopher Walter Burley. The work circulated in the Middle Ages in two versions, a shorter and a longer one, both translated here by Paul Vincent Spade. The translations are based on the only complete edition of Burley’s treatises, corrected by Spade on the basis of one of the surviving manuscripts. The book also includes an extensive (...) introduction, explanatory notes, a table of corresponding passages between the two versions, a select annotated bibliography, and three indexes. A contemporary of John Duns Scotus and William of Ockham, Burley was active at the universities of both Paris and Oxford. He became one of the most important figures in the transformation of medieval logic and semantics that took place in the early fourteenth century. Burley used new tools and techniques of logical and semantical analysis, yet in many cases he used them in defense of traditional views, such as a realist metaphysical theory of “universals_._”_ On the Purity of the Art of Logic_ shows_ _both these sides of Burley—the innovator and the conservative—as well as some of the ways in which his views corresponded or clashed with those of William of Ockham. (shrink)

The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters take the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise (...) of the universities and developments in the cultural and linguistic spheres. A striking feature is the continuous coverage of Islamic, Jewish, and Christian material. There are useful biographies of the philosophers, and a comprehensive bibliography. The volume illuminates a rich and remarkable period in the history of philosophy and will be the authoritative source on medieval philosophy for the next generation of scholars and students alike. (shrink)

The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise (...) of the universities and developments in the cultural and linguistic spheres. A striking feature is the continuous coverage of Islamic, Jewish, and Christian material. There are useful biographies of the philosophers, and a comprehensive bibliography. The volumes illuminate a rich and remarkable period in the history of philosophy and will be the authoritative source on medieval philosophy for the next generation of scholars and students alike. (shrink)

The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters take the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise (...) of the universities and developments in the cultural and linguistic spheres. A striking feature is the continuous coverage of Islamic, Jewish, and Christian material. There are useful biographies of the philosophers, and a comprehensive bibliography. The volume illuminates a rich and remarkable period in the history of philosophy and will be the authoritative source on medieval philosophy for the next generation of scholars and students alike. (shrink)

The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise (...) of the universities and developments in the cultural and linguistic spheres. A striking feature is the continuous coverage of Islamic, Jewish, and Christian material. There are useful biographies of the philosophers, and a comprehensive bibliography. The volumes illuminate a rich and remarkable period in the history of philosophy and will be the authoritative source on medieval philosophy for the next generation of scholars and students alike. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Crossing Borders: Love between Women in Medieval French and Arabic LiteraturesCary Howie (bio)Sahar Amer, Crossing Borders: Love between Women in Medieval French and Arabic Literatures. Philadelphia: U of Pennsylvania P, 2008, xii + 254 pp.Sahar Amer’s Crossing Borders adds to the expanding bibliography on medieval sexualities by showing the resonances between certain female same-sex relationships in medieval French literature and analogous, though generally more (...) explicit, relationships between women in the medieval Arabic tradition. In the process, sexuality becomes a way of talking about the porous boundaries that constitute the field of Old French, and perhaps even Western, literature as such.Amer’s book couldn’t have arrived at a better time, as Sarkozy’s French government once again, in the name of French values, intervenes in the debates around religion and clothing in the public sphere, debates in which the old divides between France and its constitutive others—in this case, certain kinds of Islam and certain kinds of women— have once again come to the fore. By proposing that “medieval French writing is essentially a hybrid, cross-cultural project” (163), Amer contributes not just to the emerging sense of the Middle Ages’ postcoloniality (as articulated by Jeffrey Jerome Cohen and Sharon Kinoshita, among others) but also to the work being done by intellectual historians and cultural theorists such as Joan Scott and Diane Rubenstein on the fantastic investments that take place within and around French universalism (which could be said to inform the idea of the literary no less than the idea of the citizen).Crossing Borders begins with the notion of borders as “fluid spaces of cultural exchange, adaptation, and collaboration” (ix), and it is the emphasis on a more general sense of cultural exchange, more than the fact of borders per se, that will permeate the chapters that follow. (In fact, the border, like “the lesbian,” Amer’s polemical term of choice for the women she describes, may be important for her argument precisely insofar as it resists visibility, as it remains to some extent difficult to locate.) Amer’s reading of Old French texts, in dialogue with a handful of medieval Arabic narratives and erotic compilations, proceeds from an understanding of medieval culture in which there is “a continuity rather than a rupture between medieval and modern conceptions of alternative [End Page 156] sexualities” (9), and in which it is possible to argue for influences that are tough, if not impossible, to trace empirically. According to this logic, ideas and stories may have circulated “next to” more tangible material goods taken to and from the Arab Islamicate world (13), and French authors may have “culled some elements from Arabic material and wove[n] them into a literary fabric to suit their audience’s sensibilities” (163). This attentiveness to what “may have” happened (e.g., 44, 110) is one of the signature gestures of Amer’s critical poetics, which I am tempted to describe as an imaginative historicism, committed at once to the explanatory power of historical context and to what Amer will repeatedly call the “imagination of the audience” (e.g., 79).After an initial chapter outlining this “cross-cultural” poetics of contextualization and imaginative investment, chapter 2, “Crossing Linguistic Borders,” is dedicated to seven stanzas of a late twelfth-century poem, Étienne de Fougères’s Livre des manières, in which a long description is given of women who go “against Nature” by “join[ing] shield to shield without a lance” (32). Amer reads these military metaphors for female homoeroticism in light of Arabic sources including, for example, al-Jurjani’s eleventh-century Anthology of Metonymic Devices, in which one of the cited commonplaces observes, “They [lesbians] manifest a war in which there is no spear-thrusting” (36). Most provocatively, Amer argues for the Arabic provenance of two otherwise untranslatable words in Étienne’s text, “trutennes,” which she traces to an Arabic root meaning “the mons of the beloved” (40), and “eu,” which she interprets as an orgasmic onomatopoeia. From mons to moans, the “medieval French literary lesbian” is a condensation of forms and fantasies—and noises—that come from before and beyond medieval France. In fact, the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:716 BOOK REVIEWS phies for each section (20 in all); (2) the summaries of major conclusions at the end of many chapters; (2) the explanations of how one body of texts (or its traditions) has been re-read (i.e., re-worked) by later texts; and (4) how one body of texts (e.g., the Psalms), provides for understanding a certain perspective other parts of the Old Testament (e.g., the Pentateuch). Some shortcomings (...) are evident. He relies heavily on the prophets for guiding insights, while law, priesthood, temple, and blessing play minor roles. Is this really faithful to the canonical shape of the Old Testament in its pre-Christian witness~ I find particularly inadequate the treatment of purity laws (p. 86) and priestly roles (pp. 150-53), and suspect the author needs to apply a hermeneutics of suspicion to his own Protestant presuppositions! In a similar way, the decalogue gets extended attention because Childs sees its theology as relevant to modern questions of violence, war, etc.; but he never seriously wrestles with those counter-passages whose theology encourages a divine warrior or a conquest motif. A similar problem arises when he ends the book with the theme of "Life under Promise." This is a judicious choice for the summarizing theme of the Old Testament and includes treatment of judgment versus salvation,.eschatology, messianic hope, the promise of the land, and eternal life. But it lacks any reference to liturgy and temple as symbols of hope, the book of the law, or the commandments of Torah, and no mention at all of the " blessing " theology of P that informs the whole Old Testament from Genesis 1 onwards. Clearly Childs has begun an important project, but much more clarity and balance is still needed in his continuing work during the years ahead. Washington Theological Union Silver Spring, Maryland LAWRENCE BOADT, C.S.P. Divine Omniscience and Omnipotence in Medieval Philosophy: Islamic, Jewish and Christian Perspectives. Edited by TAMAR RUDAVSKY. Dordrecht, Boston, Lancaster: D. Reidel Publishing Co., 1985. Pp. ix + 299. $54 (cloth). Since this book originated from revised papers and commentaries presented at a conference (held at the Ohio State University on March 3 and 4, 1982.), it is not surprising to find that the completed edition displays wide variety both in its subject matter and in the quality of the chapters. The chapters reflect the quality of papers very often presented at conferences -some are excellent, others are not. In addition, some chapters deal BOOK REVIEWS 717 with problems and solutions which help significantly to advance medieval scholarship, while the problems and solutions raised in other chapters do. not add much to medieval research; indeed, some chapters seem to present arguments lacking both in plausibility and in an understanding of the dominant spirit of medieval thought. The book is divided into three specific parts which deal with Islamic, Jewish, and Christian authors respectively, and the chapters in each part are arranged in historical order. There is also an introduction and an extensive bibliography. In chapter 1, Calvin Normore gives a helpful, but tediously written, introduction and overview of the logical and epistemological problems which were involved in medieval discussions of divine omniscience and omnipotence. Chapter 2 focuses upon Boethius's account of the nature of contingency, and adopts a view which i;e:fl.ects a misunderstanding both of Boethius and of the theological spirit of medieval thought in general. Ignoring sage comments from Richard Sorabji (see p. 49, footnote 68), Norman Kretzmann argues that for Boethius free human choice is the source of all contingency. How the Christian, Boethius, could so badly confuse human choice with divine choice, Kretzmann fails to explain. Chapters 3-6 constitute Part Two of the text and contain some of the most scholarly research in the book. In chapters 3 and 4, Josef Van Ess, rightly noting the juridical foundations of Mu'tazilite thought, examines wrongdoing and divine omnipotence in the fragmentary work of Abu Ishaq An-Nazzam. His discussion is particularly helpful in its treatment of the Islamic understanding of God as not physei agathos, but good merely by doing what is good. This understanding is a necessary element for any sound grasp... (shrink)

Originally published in 1932, this book presents a comprehensive study regarding the life and works of Peter Abelard. The text reflects the renewed interest in medieval thought at the time of publication, incorporating ideas from a broad variety of perspectives. A preface is included by the renowned theologian and biblical scholar Alexander Nairne. Detailed notes, appendices and a bibliography are also contained. This book will be of value to anyone with an interest in logic, medieval philosophy and theology.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 249 Girolamo Balduino: Ricerche sulla logica della Scuola di Padova nel Rinascimento. By Giovanni Papuli. (Bark Lacerta, Universith di Bari, Pubblicazioni dell'lstituto di filosofia, 12, 1967. Pp. 313. no price.) The philosophers at the University of Padua during the late Middle Ages and Renaissance arc attracting much renewed interest. This study makes accessible again the logical philosophy of Girolamo Balduino, professor at Padua during the second quarter (...) of the sixteenth century. Like other thinkers of his period, 13alduino follows the logic of Aristotle, and looks for progress within the ancient and mediaeval tradition, not for radically new doctrines. He continues the traditional interpretation of Aristotle by Averroes, for whom logic is only an instrumental habitus, a tool or method of demonstration. About the final contribution of the school of Padua to the improvement of Aristotelian logic was the doctrine of regressive demonstration, where demonstration terminates in or discloses the definition. Zabarella's well-known teaching on this point seems to be derived entirely from Balduino. Contrary to the interpretation of Cassirer, followed by Randall, this regressive demonstration is not a universal method of inquiry and is not at all like, and not the historical source of, the new method of Galileo. Papuli's book is solidly based on the original Latin texts, in notes, which are of great value in view of the fact that Balduino's works have been out of print since 1573. Not all of Papuli's interpretations are beyond criticism (e.g., p. 296), but he has done a service in enabling us to reestablish contact with one of the last significant commentators on Aristotle's logic. PAUL J. W. MILLER University of Colorado Documents sur la vie de Jules-Cdsar Vanini de Taurisano. By Emile Namer. (Bari: Adriatica Editrice, n.d.=Univcrsith degli Studi di Bari, Pubblicazioni delFIstituto di Filosofia, II serie, Testi e Documenti, I. Pp. 196+22 facsimile illustrations) Giulio Cesare Vanini (1585-1619) ranks with Giordano Bruno as a modern hero of freedom of philosophical expression. He was tortured and then burned at the stake in Toulouse at the age of thirty-four, because of the unorthodoxy of his views. For this reason, he has drawn more attention than is perhaps deserved on the basis of his rather mediocre writings, which are little more than a tissue of plagiarisms culled from Pomponazzi, Cardano, J. C. Scaliger, and others. In this volume, Emile Namer has collected the scattered documents dealing with Vanini's life and activities. This is a valuable service, for it should enable scholars to disentangle fact from fiction and reality from myth. There has been so much heated discussion regarding Vanini that it is now time that someone should attempt to establish the precise facts and to reevaluate Vanini's place in intellectual history. In the past, writings about him have been governed more often by emotion than by reason. Namer prints documents from Naples, London, Paris, Simancas, and Toulouse. Some of these have been printed before in various journal articles, but it is valuable to have them all together in a single volume. In addition, he prints relevant excerpts concerning--as one of them put it--le douzi~me apostre de Satan, including material from Mersenne, Garasse, and others. He also includes a series of facsimiles of sample pages from the documents which he prints. All in all Namer's work is competently 250 HISTORY OF PHILOSOPHY done, though perhaps a bit more annotation to put the documents in historical perspective would have been desirable. In any case this little volume must be one of the bases for any future serious biographical or interpretative studies dealing with Vanini. Moreover, it shouM also be useful for scholars dealing with more general questions of seventeenth-century intellectual, religious, and social history. Unfortunately, there is no index, nor bibliography of earlier literature on Vanini, and the Introduction is perhaps too brief to orient the reader who has little previous knowledge of Vanini. CHARLES B. SCHMITT University oJ Leeds Tommaso Campanella: Renaissance Pioneer o[ Modern Thought. By Bernardino M. Bonansea. (Washington: Catholic University of America Press, 1969. Pp. xi 421. $14.50) This excellent critical study of the life and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 477 (p. 32), although some might consider him to have been an important historian of logic. I am not certain that citing Carnap and Heideggar (p. 75) can do much to clarify Vires. When one reads 'Henrique Estienne' and "Hipotiposes pirronicas" (p. 266) in an Italian book he is a bit taken aback and wonders whether the author has done his homework. The writer missed a golden (...) opportunity to connect Galileo to the tradition, for his still unpublished Quaestiones on logic and the De motu (both written before 1600) have many interesting comments which tie in directly with the material developed in this volume. This could have provided an excellent bridge to the next'century, when the analytic method began to take a more central role in scientific and methodological discussions. There is still room for a number of studies on the evolution of the analytic method during the Renaissance. Unfortunately Crescini's study barely scratches the surface of this immense subject. Let us hope that his book will at least have the effect of encouraging others to treat the matter with more care, in greater depth, and more exhaustively. The volume is provided with a preface by Giorgio Radetti, who claims more for it than it actually provides, as well as noting that it is the first part of a more comprehensive study by the same author on the formation of the analytic method in Cartesian philosophy (p. 5). The book has a useful index, but unfortunately no bibliography. CHARLESB. ScxiMrrr The University of Leeds Le thomisme et la pens#e italienne de la Renaissance. By Paul Oskar Kristeller. Conference Albert-le-Grand 1965. (Montr6ah Institut d'~tudes m~di~vales, and Paris: Vrin, 1967. Pp. 287. $6) Surprisingly little is known about the later history of Thomism. This brief but very rich lecture by Professor Kristeller, renowned historian of Italian Renaissance philosophy, examines one period in the later career of St. Thomas' thought. This study, based chiefly on unpublished source material, shows that Thomas was very much present to both the humanists and to the academic philosophers during the Renaissance. Such leading humanists as Lorenzo Valla, Giovanni Pico della Mirandola, and Marsilio Ficino, quote St. Thomas frequently and with approval. Even the unfavorable attitudes of Ermolao Barbaro or Baptista Mantuanus show that Thomas was already the most celebrated of mediaeval philosophers. The professors of philosophy at Italian universities, such as Pierre Pomponazzi, speak of Thomas with great respect and regard his theology as in conformity with the truths of faith, even when they reject his philosophy as being in disaccord with the authentic teaching of Aristotle. St. Thomas made a continuous contribution to the development of Renaissance theology and philosophy. Yet the principal Italian thinkers did not follow him strictly nor fall under his exclusive influence. Thomas is merely one of the most important sources, not the prevailing influence, in Renaissance thought. Ficino, for example, is,178 HISTORY OF PHILOSOPHY in accord with Thomas on certain important points, but his own theology is more in the spirit of Plato and Augustine. Professor Kristeller's vast learning is at the service of admirably balanced conclusions. Not everyone will agree with all his interpretations; Ficino perhaps did not imagine himself to be "constructing a system of philosophy" (p. 96) since the very title of his work, Theologia platonica, suggests that he continues, with new materials, the labor of mediaeval theolo#ans. And Ficino's doctrine of the continuity of the supernatural life of the soul in this world and the next (p. 120) seems to be completely in accord with Thomas. But the author's very careful scholarly method and sound general conclusions are beyond criticism. Two hitherto unpublished Latin texts are printed in critical edition at the end of the French lecture, the Opus aureum in Thomistas by Baptists Mantuanus, which is anti-Thomas, and the Opusculum ad Laurentium Medicem on beatitude, by Vincentius Bandellus, which is pro-Thomas. Like Professor Kristeller's fine lecture, these new texts are a permanent contribution to scholarship. PAUL J. W. MILLER University of Colorado The Anatomy of Leviathan. By F. S. McNeilly. (New York: St. Martin's Press, 1968. Pp... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 477 (p. 32), although some might consider him to have been an important historian of logic. I am not certain that citing Carnap and Heideggar (p. 75) can do much to clarify Vires. When one reads 'Henrique Estienne' and "Hipotiposes pirronicas" (p. 266) in an Italian book he is a bit taken aback and wonders whether the author has done his homework. The writer missed a golden (...) opportunity to connect Galileo to the tradition, for his still unpublished Quaestiones on logic and the De motu (both written before 1600) have many interesting comments which tie in directly with the material developed in this volume. This could have provided an excellent bridge to the next'century, when the analytic method began to take a more central role in scientific and methodological discussions. There is still room for a number of studies on the evolution of the analytic method during the Renaissance. Unfortunately Crescini's study barely scratches the surface of this immense subject. Let us hope that his book will at least have the effect of encouraging others to treat the matter with more care, in greater depth, and more exhaustively. The volume is provided with a preface by Giorgio Radetti, who claims more for it than it actually provides, as well as noting that it is the first part of a more comprehensive study by the same author on the formation of the analytic method in Cartesian philosophy (p. 5). The book has a useful index, but unfortunately no bibliography. CHARLESB. ScxiMrrr The University of Leeds Le thomisme et la pens#e italienne de la Renaissance. By Paul Oskar Kristeller. Conference Albert-le-Grand 1965. (Montr6ah Institut d'~tudes m~di~vales, and Paris: Vrin, 1967. Pp. 287. $6) Surprisingly little is known about the later history of Thomism. This brief but very rich lecture by Professor Kristeller, renowned historian of Italian Renaissance philosophy, examines one period in the later career of St. Thomas' thought. This study, based chiefly on unpublished source material, shows that Thomas was very much present to both the humanists and to the academic philosophers during the Renaissance. Such leading humanists as Lorenzo Valla, Giovanni Pico della Mirandola, and Marsilio Ficino, quote St. Thomas frequently and with approval. Even the unfavorable attitudes of Ermolao Barbaro or Baptista Mantuanus show that Thomas was already the most celebrated of mediaeval philosophers. The professors of philosophy at Italian universities, such as Pierre Pomponazzi, speak of Thomas with great respect and regard his theology as in conformity with the truths of faith, even when they reject his philosophy as being in disaccord with the authentic teaching of Aristotle. St. Thomas made a continuous contribution to the development of Renaissance theology and philosophy. Yet the principal Italian thinkers did not follow him strictly nor fall under his exclusive influence. Thomas is merely one of the most important sources, not the prevailing influence, in Renaissance thought. Ficino, for example, is,178 HISTORY OF PHILOSOPHY in accord with Thomas on certain important points, but his own theology is more in the spirit of Plato and Augustine. Professor Kristeller's vast learning is at the service of admirably balanced conclusions. Not everyone will agree with all his interpretations; Ficino perhaps did not imagine himself to be "constructing a system of philosophy" (p. 96) since the very title of his work, Theologia platonica, suggests that he continues, with new materials, the labor of mediaeval theolo#ans. And Ficino's doctrine of the continuity of the supernatural life of the soul in this world and the next (p. 120) seems to be completely in accord with Thomas. But the author's very careful scholarly method and sound general conclusions are beyond criticism. Two hitherto unpublished Latin texts are printed in critical edition at the end of the French lecture, the Opus aureum in Thomistas by Baptists Mantuanus, which is anti-Thomas, and the Opusculum ad Laurentium Medicem on beatitude, by Vincentius Bandellus, which is pro-Thomas. Like Professor Kristeller's fine lecture, these new texts are a permanent contribution to scholarship. PAUL J. W. MILLER University of Colorado The Anatomy of Leviathan. By F. S. McNeilly. (New York: St. Martin's Press, 1968. Pp... (shrink)

Central topics in medieval logic are here treated in a way that is congenial to the modern reader, without compromising historical reliability. The achievements of medieval logic are made available to a wider philosophical public then the medievalists themselves. The three genres of logica moderna arising in a later Middle Ages are covered: obligations, insolubles and consequences - the first time these have been treated in such a unified way. The articles on obligations look at the role of (...) logical consistence in medieval disputation techniques. Those on insolubles concentrate on medieval solutions to the Liar Paradox. There is also a systematic account of how medieval authors described the logical content of an inference, and how they thought that the validity of an inference could be guaranteed. (shrink)

This chapter contains sections titled: A Timeline of Medieval Logicians A Guide to the Literature.

We present how the theory of reasoning developed by Tadeusz Czeżowski, a Polish logician and a member of the Lvov-Warsaw School (LWS) can be applied to the mediaeval texts which interpret the Bible, which we collectively call as Biblical exegesis (BE). In the first part of the paper, we characterise Czeżowski's theory of reasoning with some modifications based on remarks of Kazimierz Ajdukiewicz. On these grounds, we discuss the nature of reasoning and its different types, as well as the problem (...) of textual representation of reasoning. In the second part, we describe the analytical nature of some BE at the end of twelfth century and in the thirteenth century by referring to the examples of Stephen Langton, Robert Grosseteste, Bonaventure, Albert the Great and Thomas Aquinas. We argue that they represented an analytical approach in BE, characterised by advanced use of logic and specific methods, including reasoning reconstruction and logical analysis. In the third part, we present selected examples to show how Czeżowski's framework helps in identifying various types of reasoning. We indicate some universal problems with the textual representation of reasoning found in the BE of the authors in question. Lastly, we point out how Czeżowski's framework enables the understanding of phenomena such as ‘Special Biblical Inference’. Thanks to this experiment, we can see how a framework as advanced as that offered by LWS representatives can be put to the test using mediaeval Biblical commentaries, yielding interesting results. (shrink)

Essays and accompanying bibliographies survey recent (to 1990) studies of Boethius' 6th-century Latin work as it was translated into Old English (primarily King Alfred), medieval German, medieval French, and Middle English (primarily Chaucer). Each of the four chapters is an independent treatment, b.

(Appeared in: J. Bernard-J. Kelemen: Zeichen, Denken, Praxis , Institut fur Sozio-Semiotische Studien: Vienna, 1990, pp. 249-267. To print the published version, click here.).

New translations of the central mediaeval texts on the problem of universals are presented here in an affordable edition suitable for use in courses in mediaeval philosophy, history of mediaeval philosophy, and universals. Includes a concise Introduction, glossary of important terms, notes, and bibliography.

Medieval Modal Logic & Science uses modal reasoning in a new way to fortify the relationships between science, ethics, and politics. Robert C. Trundle accomplishes this by analyzing the role of modal logic in the work of St. Augustine and St. Thomas Aquinas, then applying these themes to contemporary issues. He incorporates Augustine's ideas involving thought and consciousness, and Aquinas's reasoning to a First Cause. The author also deals with Augustine's ties to Aristotelian modalities of thought regarding science and (...) logic, reassessing the commonly held belief in Augustine's Platonism to not be a mistake as much as a simplistic view of his philosophy. Trundle links contemporary issues in epistemology, morality, theology, and logic, making several useful connections between ancient and medieval studies in modal logic and modern concerns. These applications of modal theory illuminate many puzzles in the works of Heidegger, Wittgenstein, Whitehead, and Kuhn. (shrink)

The Companion Encyclopedia is the first comprehensive work to cover all the principal lines and themes of the history and philosophy of mathematics from ancient times up to the twentieth century. In 176 articles contributed by 160 authors of 18 nationalities, the work describes and analyzes the variety of theories, proofs, techniques, and cultural and practical applications of mathematics. The work's aim is to recover our mathematical heritage and show the importance of mathematics today by treating its interactions with the (...) related disciplines of physics, astronomy, engineering and philosophy. It also covers the history of higher education in mathematics and the growth of institutions and organizations connected with the development of the subject. Part 1 deals with mathematics in various ancient and non-Western cultures from antiquity up to medieval and Renaissance times. Part 2 treats developments in all the main areas of mathematics during the medieval and Renaissance periods up to and including the early 17th century. Parts 3-10 are divided into the main branches into which mathematics developed from the early 17th century onwards: calculus and mathematical analysis, logic and foundations, algebras, geometries, mechanics, mathematical physics and engineering, and probability and statistics. Parts 11-13 review the history of mathematics from an international perspective. The teaching of mathematics in higher education is examined in various countries, and mathematics in culture, art and society is covered. The Companion Encyclopedia features annotated bibliographies of both classic and contemporary sources; black and white illustrations, line figures and equations; biographies of major mathematicians and historians and philosophers of mathematics; a chronological table of main events in the developments of mathematics; and a fully integrated index of people, events and topics. (shrink)

This volume, the first dedicated and comprehensive companion to medieval logic, covers both the Latin and the Arabic traditions, and shows that they were in fact sister traditions, which both arose against the background of a Hellenistic heritage and which influenced one another over the centuries. A series of chapters by both established and younger scholars covers the whole period including early and late developments, and offers new insights into this extremely rich period in the history of logic. The (...) volume is divided into two parts, 'Periods and Traditions' and 'Themes', allowing readers to engage with the subject from both historical and more systematic perspectives. It will be a must-read for students and scholars of medieval philosophy, the history of logic, and the history of ideas. (shrink)

What I want to talk about here is a puzzle for historians of philosophy who, like me, have spent a fair amount of time studying the history of mediaeval logic and semantic theory. I don’t know how to solve it, but in various forms it has come up repeatedly in my own work and in the work of colleagues I have talked with about it. I would like to share it with you now.

I argue that the medieval form of dialectical disputation known as obligationes can be viewed as a logical game of consistency maintenance. The game has two participants, Opponent and Respondent. Opponent puts forward a proposition P; Respondent must concede, deny or doubt, on the basis of inferential relations between P and previously accepted or denied propositions, or, in case there is none, on the basis of the common set of beliefs. Respondent loses the game if he concedes a contradictory (...) set of propositions. Opponent loses the game if Respondent is able to maintain consistency during the stipulated period of time. The obligational rules are here formalised by means of familiar notational devices, and the application of some game-theoretical concepts, such as (winning) strategy, moves, motivation, allows for an analysis of some crucial properties of the game. In particular, the primacy of inferential (syntactic) relations over semantic aspects and the dynamic character of obligations are outlined. (shrink)

Medieval logicians advanced far beyond the logic of Aristotle, and this book shows how far that advance took them in two central areas. Broadie focuses upon the work of some of the great figures of the fourteenth century, including Walter Burley, William Ockham, John Buridan, Albert of Saxony, and Paul of Venice, and deals with their theories of truth conditions and validity conditions. He reveals how much of what seems characteristically twentieth-century logic was familiar long ago. Broadie has extensively (...) revised his text for this second edition, while preserving the character of the first. There are now fuller accounts of supposition, of intentional contexts, and of medieval syllogistic, and the conclusion has been substantially expanded. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Plotinus by Lloyd P. GersonGary M. Gurtler S.J.Lloyd P. Gerson. Plotinus. The Arguments of the Philosophers. London: Routledge, 1994. Pp. xviii + 338. Cloth, $59.95.This challenging account of Plotinus’ philosophy is appropriately published in a series called The Arguments of the Philosophers. Professor Gerson confronts Plotinus’ position on some major issues in the history of philosophy with an array of counterarguments, ancient, medieval, and modern. More often (...) than not, Plotinus’ position is presented cogently and sympathetically, refuting the notion that Plotinus is merely a philosophical lightweight. The book is rigorous, demanding more than passing knowledge of the history of philosophy and its current trends, especially the Anglo-American. It will thus serve to establish Plotinus as a reputable philosopher among analytic philosophers. Students of Plotinus will find it controversial. Both results will enhance the scholarly work on Plotinus that has flourished recently, indicated in Gerson’s extensive bibliography, although less apparently utilized in establishing his account of Plotinus’ philosophy.The author himself admits that the book is difficult and he indicates where he thinks Plotinus is to blame (225). It thus falls to the reviewer to indicate difficulties traceable to the author. The symptoms are easily seen in the portrait of Plotinus that emerges from these pages. It is a strange one indeed: a Plotinus who is scholastic in organization, Thomist in holding the real distinction and post-Cartesian in epistemology. The Platonic character of Plotinus’ Neoplatonism is not merely absent, but positively excluded by Gerson’s insistence on fitting Plotinus to the Procrustean bed of modern logic, eliminating experience as of dubious philosophical worth. This is most noticeable in his treatment of mysticism, but occurs also when he considers the social or intersubjective dimension of human life and, more crucially, the methodological starting point of Plotinus’ philosophy. Gerson’s method proceeds, in scholastic fashion, from the First Principle to those ontological and logical principles that are deduced from it, coming finally to consider the soul and its capacities. This inversion of Plotinus’ [End Page 128] position entails constant difficulties as Gerson drives his logical engine to make deductions where none are necessary.Attention to Plotinus’ Platonism entails two interlocking assumptions excluded in the above portrait. One concerns the nature and limits of language itself. Language and discursive thought in general are essentially images of what in some way is and they are thus subordinate to the more direct contact of experience, whether sensible or intelligible. The other concerns the nature of experience itself as the starting point of Plotinus’ reflection, moving from the immediate awareness of the empirical self (Gerson’s “endowed self”) to those conditions that make such awareness possible in the dependence both of the soul and the sensible world on the intelligible world, and ultimately on the One. That Plotinus begins with the human situation can be seen in V 3[49] 6,1–11, where he contrasts precisely the necessity of Intellect with the persuasion possible for the soul. He recognizes that whatever the allure of logical thought it is not sufficient to convince the soul. It does not take into account the status of language as an image and the experience of the soul as essentially embodied. It is characteristic of post-Cartesian philosophy, on the contrary, to read necessity into the soul and to assume that propositional thought is identical with the real and brings certitude with it. This denies the analogous character that human knowledge has for someone like Plotinus. Similar problems arise about the nature of intellect.Within the logical parameters that Gerson has set for his interpretation, the influence of Plotinus on and the claims made about him with regard to religion (203–12) and mysticism (218–24) fall by the way. This may please those who would otherwise ignore Plotinus’ philosophy, but it will not persuade people on either side of the religious divide. The issue, however, is less about a specific kind of experience than about any kind of experience that cannot be reduced to logical categories. Ultimately, the claim being made is that what cannot be captured in logical categories is no more than an empty surd. Gerson, in fact, reverses... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:French Philosophical Thought: Present Trends of French Philosophical Thought *Alexandre Koyré*This is a rather large subject, so you will not be astonished that I shall not treat it in its entirety. French philosophy during the years of war and occupation was pretty active. Though there were some heavy losses: the death of Brunschvicg, posthumous book [...], Héritage de mots, héritage d’idées, 1 a book written when Brunschvicg was in (...) hiding, and a book as “clear and serene as that of Condorcet,” has appeared after the liberation of France; the death of Halbwachs, of Politzer, of Cavaillès, of Lautman shot by the Nazis, of others less well known...; there was the ban on publications by Jewish authors, yet, in spite of this, there has been a surprising number of interesting and even important publications, both during and after the war.It seems that for the elder generation of French philosophers—and that applies not only to philosophers, but to scholars in general—for the generation of men too old to take an active part in the underground move-ment—work, as if nothing happened, has been in the same time a means of escape and a means of resistance. They felt themselves asserting a spiritual tradition that could not be destroyed, and should not be destroyed, and should not be endangered by such contingent “accidents” as Vichy government or even the Gestapo.Thus there have been a new translation of Plato by Robin, books on Plato, on Aristotle, on the medieval (Gilson) and modern philosophy etc., books on philosophy of science, books on sociology, psychology, logic (Méray, Serrus), 2 philosophy of religion, translations of philosophy classics. At the first glance the bibliography of this period (Lavelle, Le Senne, Bachelard, Gilson, etc.) you could have the impression wander in a familiar landscape: yet this would be a completely false impression, because as a matter of fact, this familiar landscape has been completely upturned by the upsurge of existentialism and the revival of Catholic philosophy [End Page 531] (Fessard, 3 De Lubac, Blondel, Nedoncelle, G. Marcel). Under this double impact everything—even the “climate” of philosophy—has changed. Philosophy has become a socially phenomenon.Neither Catholicism nor existentialism are, of course, specifically French intellectual movements. Catholicism is universal ex definitione, and as for existentialism, though French existentialism possesses some specific fea-tures that distinguish it from and even oppose it to the German one, fea-tures that can probably be explained by different national traditions—Descartes, Pascal—it, too, is no more French than it is German. Existen-tialism as such is European by-phenomenon, a definite phase of Western philosophical thought (and European thought, European civilization, at least until the recent—perhaps successful—attempts to destroy it, has been a unity). It originates more than a hundred years ago with Maine de Biran and Kierkegaard, and only has been rediscovered by the twentieth century now. Two thinkers that have been nearly completely neglected by the 19th century—but the 19th century, at least the second part of it, has been a dark age for philosophy—and after the rediscovery or simply the discovery of Kierkegaard in the 20th, it spreads, in Kierkegaard’s wake, from country to country with the usual speed or delay with which ideas travel today. Thus existential philosophy has been, first, developed in Germany in the ‘20s and ‘30s by Heidegger and Jaspers, then—Kierkegaard having been translated into French during the long armistice between the World Wars—in France, some 15 years later. 4 I have heard, by the way, that Kierkegaard has been, or is in the process of being translated into English. So, it is possible that in some 15 or 20 years you will have an existentialism in this country.But to return to France, the rise or upsurge of existentialism has been extraordinarily rapid. It was simultaneous with Husserl’s phenomenolo-gy becoming known in France (Husserl’s last work, Meditations Car-tesiennes, being the text of the lectures he gave in the Sorbonne in 1929, which is now available only in the French translation): from Husserl to... (shrink)

The overarching aim of this excellent book is to demonstrate the common ground between medieval logic and logical theories of the twentieth century by analyzing some important medieval approaches to three important topics in medieval logic and then showing that in each case, once we determine what is really going on in the medieval theory, it can be formalized in such a way as to show how it resembles one or more developments in twentieth-century logical theory. (...) Analysis in terms of modern logical theory has a lot to offer the study of medieval logical theories, the author claims, and twentieth-century theory can learn some interesting lessons from examining its medieval counterparts. Much of the material in these specific discussions has been presented in earlier versions in the author's published articles. "The Philosophy of Formalization" , however, is new. English translations are used in the text, though the Latin is supplied in the footnotes. (shrink)

This book presents novel formalizations of three of the most important medieval logical theories: supposition, consequence and obligations. In an additional fourth part, an in-depth analysis of the concept of formalization is presented - a crucial concept in the current logical panorama, which as such receives surprisingly little attention.Although formalizations of medieval logical theories have been proposed earlier in the literature, the formalizations presented here are all based on innovative vantage points: supposition theories as algorithmic hermeneutics, theories of (...) consequence analyzed with tools borrowed from model-theory and two-dimensional semantics, and obligations as logical games. For this reason, this is perhaps the first time that these medieval logical theories are made fully accessible to the modern philosopher and logician who wishes to obtain a better grasp of them, but who has always been held back by the lack of appropriate ‘translations' into modern terms.Moreover, the book offers a reflection on the very nature of logic, a reflection that is prompted by the comparisons between medieval and modern logic, their similarities and dissimilarities. It is thus a contribution not only to the history of logic, but also to the philosophy of logic, the philosophy of language and semantics.The analysis of medieval logic is also relevant for the modern philosopher and logician in that, being the unifying methodology used across all disciplines at that time, logic really provided unity to science. It thus presents a unified model of scientific investigation, where logic plays the aggregating role. (shrink)

Terence Parsons presents a new study of the development and continuing value of medieval logic, which expanded Aristotle's basic principles of logic in important ways. Parsons argues that the resulting system is as rich as contemporary first-order symbolic logic.