The confluence of creativity in music performance finds itself in performance practices and cultural motifs, the communication of the human body along with the instrument it interacts with, and individual performers’ perceptual, motor, and cognitive abilities that contribute to varied musical interpretations of the same piece or melodic line. The musical and artistic execution of a player, as well as the product of this phenomena can become determinant causes in a creative mental state. With advances in neurocognitive measures, the state (...) of one’s artistic intuition and execution has been a growing interest in understanding the creative thought process of human behavior, particularly in improvising artists. This article discusses the implementation on the concurrence of spontaneous (Type-1) and controlled (Type-2) processing modes that may be apparent in the perception of non-improvising artists on how melodic lines are perceived in music performance. Elucidating the cortical-subcortical activity in the dual-process model may extend to non-improvising musicians explored in the paradigm of neural correlates. These interactions may open new possibilities for expanding the repertoire of executive functions, creativity, and the coordinated activity of cortical-subcortical regions that regulate the free flow of artistic ideas and expressive spontaneity in future neuromusical research. (shrink)

Une longue introduction précède les contributions de ces trois philosophes et théologiens à la querelle sur la distinction entre l'être et l'essence qui anima la Faculté de théologie de l'Université de Paris dans les années 1280.

Résumé — Alors que, chez Thomas d’Aquin et Bonaventure, l’infinité divine est encore entendue négativement, c’est précisément chez Henri de Gand que se laisse repérer l’infléchissement vers la positivité annonçant la détermination proprement moderne du concept d’infini : discursivement associée à la bonté, à la totalité et à la perfection, il suppose une conception quantificatrice de l’étant et l’identité de l’être et de la perfection : il énonce alors le degré ontologique suprême au sein d’une hiérarchie des degrés d’être. Dès (...) lors, cette perfection ontologique est thématisée suivant le concept de protensio, concept qui, en énonçant la positivité pure et le mouvement d’autoposition de l’être, rend pensable le primat de l’infini sur le fini.— Mentre in Tommaso d’Aquino e Bonaventura, l’infinità divina è ancora intesa negativamente, è proprio in Enrico di Gand che si può percepire l’inflettere verso la positività che annuncia la determinazione propriamente moderna del concetto di infinito : discorsivamente associato alla bontà, alla totalità e alla perfezione, presuppone una concezione quantificatrice dell’essere e l’identità dell’essere e della perfezione : enuncia allora il grado ontologico supremo in una gerarchia dei gradi dell’essere. Quindi, questa perfezione ontologica viene tematizzata secondo il concetto di protensio, concetto che, nell’enunciare la positività pura e il movimento di autoposizione dell’essere, rende pensabile il primato dell’infinito sul finito. (shrink)

Dans sa Somme, art. 34, Henri de Gand se penche sur les questions se rapportant à la vérité en Dieu . Il n’y a pas tant d’auteurs qui se sont donné la peine d’étudier ce problème à fond, nous fait-il remarquer1 — bien à tort, d’après lui. Car trois problèmes fondamentaux concernant la vérité se superposent: celui de la localisation, celui de la définition classique et celui de l’essence de la vérité.

Sobre a refundação tardomedieval da metafísica. Os motivos de Henrique de Gand.

La Lectura Ordinaria super sacram scripturam attribuée à Henri de Gand fut conservée dans un seul manuscrit qui date de la fin du 13e ou du début du 14e siècle . Sa description et son histoire ont été faites par le dr. Raymond Macken en 1972, qui est aussi l'éditeur de l'ouvrage. L'édition critique du texte nous a permis de constater l'existence de certaines ressemblances entre son contenu et les autres œuvres d'Henri de Gand, sûrement authentiques. Déjà avant l’édition de (...) R. Macken, et etant donnée l'importance considérable de Platon et d'Avicenne dans les pages de la Lectura, Beryl Smalley parlait de l'attribution de l'ouvrage à Henri «as a working hypothesis». Cependant, nous devons d'abord à R. Macken, et après à Gordon A. Wilson, les examens les plus complets du problème de l'attribution résultant de la comparaison du texte avec les Quodlibeta et la Summa. (shrink)

Le Livre des Causes eut une influence considérable au XIIIe siècle. Considéré comme authentiquement aristotélicien, son origine néoplatonicienne fut démontrée par Thomas d’Aquin en 1272. Du fait de son origine, certaines thèses énoncées dans le texte posaient de redoutables problèmes d’intégration aux scolastiques. Parmi ces problèmes figure la définition de l’âme. Ceci est particulièrement visible dans le commentaire du pseudo-Henri de Gand, dont le commentaire date des années 1250-1255. Cet article étudie la caractérisation de «l’âme noble» du Livre des Causes (...) comme âme cosmique ou individuelle, puis, dans un second temps, s’attache au point particulier des rapports entre l’âme et le temps. (shrink)

This paper aims at investigating the vocabulary of thingness in the thought of Henry of Ghent. The paper features two main parts: in the first part we try to clarify the statement and the implications of the distinction between the concept of res a reor, reris and the concept of res a ratitudine. On the subject the thesis argued that this distinction has essentially an epistemological function in Henry of Ghent's thought. The second part of the paper, instead, takes into (...) consideration the concept of realitas as it is formulated by Henry in some sections of his Quodlibeta. The argued thesis is that realitas is not a synonym of being, but rather designates the inner foundation of every ontological attribution. (shrink)

In the history of the reception and interpretation of the metaphysics or the “First Philosophy” according to Aristotle, the contribution of authors like Thomas Aquinas and John Duns Scotus is nowadays well known. However, in those conceptions which tend to conceive metaphysics as or to ground it on a theory of transcendental concepts, understanding that discipline then either as onto-theology or as ontology, the contributions of Henry of Ghent and Master Eckhart are still little known. The present study focuses on (...) the doctrine of transcendentals of these two authors, with a particular interest on the influence of Henry of Ghent over Duns Scotus. KEY WORDS – Henry of Ghent. Master Eckhart. John Duns Scotus. Metaphysics. Object of Metaphysics. Transcendentals. Knowledge of God. (shrink)

Humility was perceived in the Christian Middle Ages as a fundamental moral and intellectual quality, opening the way for access to the divine. How this access occurred, and for what kind of people, was dependent on different theological and philosophical presuppositions. The role of humility was thus moulded according to different anthropological and noetical models. By the end of the 13th century, the «question de l’humilité», as Alain de Libera posed it, had also become a locus for confrontation and definition (...) between different intellectual identities. This study focuses on the role that the secular master Henry of Ghent assigned to humility for approaching and transmitting divine truth, both from the perspective of the single individual and of the Christian community. Some topical categories describing essential features of humility – low/high, the ladder, interior/exterior, empty/full – aid in the analysis of some passages from the works of this theologian. (shrink)

Rather unusually, Henry of Ghent includes ‘totality’ in the list of divine attributes discussed in his Summa quaestionum ordinariarum. Availing himself of the different philosophical definitions of totality given by Boethius and Avicenna, Henry concludes that God cannot be considered a totum universale, a totum numerale and a totum virtuale or potestativum, but concedes that He may be considered a totality insofar as His being comprehends the exemplary perfections of all created beings.

Henry of Ghent, one of the most important theologians of the late 13th century, is well-known for, among other things, defending the unique thesis that theologians can rely on a specific kind of divine illumination to secure their theological knowledge: the lumen medium. His theory of faith, however, which also relies on a kind of divine illumination, has hardly been examined until now. It is, however, most interesting: indeed, within a system that allows for a special kind of theological knowledge (...) of the objects of faith, one is led to wonder what kind of relationship there can be between such a superior knowledge and obscure faith. Can an object of faith also be an object of proper theological knowledge? If it is the case, does theological knowledge build upon faith, as in traditional doctrines, or are they separate? And how can one know that they have been illuminated by God in such or such a way?In order to answer these questions, and others, we will first study the nature of faith and the correspondi.. (shrink)