**** A reprint of Gilson's estimable book of 1936 (Sheed and Ward) (endorsed by BCL3). These 20 lectures were delivered as Gifford Annotation copyrighted by Book News, Inc., Portland, OR.

Both ways of looking at the history of logic as well as some of the issues that plague contemporary disputes over the nature of logic are illustrated in three recent books. Henry Veatch's Intentional Logic turns to a medieval Aristotelian philosophy as providing the framework for an adequate account of logical subject matter. Ernest Moody's Truth and Consequence in Mediaeval Logic borrows from the technical apparatus of present-day logicians in an endeavor to reassess what was once dismissed as fourteenth century (...) logic-chopping. Benson Mates' Stoic Logic is a similar study in the logic of an earlier period. (shrink)

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.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Annotation Scholars of medieval scholastic philosophy as well as those who study semiotics will appreciate this side-by-side translation, with introduction, by Doyle (Saint Louis U.) of a late 16th-early 17th century Jesuit text. The text (its name is taken from the U. of Coimbra, in Portugal, where the authors taught) contains commentaries on Aristotle, as part of a course in philosophy, particularly logic. Annotation c. Book News, Inc., Portland, OR (booknews.com).

This paper closely examines Strauss’ conception of “Medieval Enlightenment”. It focuses on the central role that Arab philosophy has played in the development of Strauss’s thought and discusses the validity of the uses he makes of it. It also emphasizes the interest of Strauss’s analyses as regards Arab philosophy while drawing attention to the tensions they create. It claims that Strauss’ involvement in the quarrel between Ancients and Moderns aims at showing that medieval philosophy cannot be reduced simply to the (...) effort to reconcile philosophy and religion. The ideas of some Arab philosophers cropped up throughout Strauss’s philosophical development and determined his interpretation of Maimonides and Plato as well as his stance in opposition to the moderns. However Strauss’s idea of the “medieval Enlightenment” remains fundamentally ambiguous. Is that Enlightenment supposed to be an argument for the preservation of faith alongside reason or does it rather express a kind of atheism or disguised materialism? (shrink)

Originally published in 1925, this book provides an overview of the philosophy of Johannes Scotus Erigena. Bett explains Erigena's thinking as well as the influence he had over later philosophers, despite the fact that his writings were banned by the Pope. This book will be of value to anyone with an interest in medieval philosophy and Erigena's philosophy in particular.

`Realism', `conceptualism' and `nominalism' are terms that one is most likely to come across in history of philosophy textbooks, presented as ones labeling three major ontological alternatives provided by mediaeval philosophy. The general inadequacy of these labels is perhaps best shown by the desperate efforts to provide further, modified labels , the well-known `moderate' and `extreme' or `exaggerated' versions of the above, in hopes of implying at least a lesser amount of falsehood in hanging..

Introduction to Medieval Philosophy combines and updates the scholarship of the two highly successful volumes Early Medieval Philosophy (1983) and Late Medieval Philosoph y (1986) in a single, reliable, and comprehensive text on the history of medieval philosophy. John Marenbon discusses the main philosophers and ideas within the social and intellectual contexts of the time, and the most important concepts in medieval philosophy. Straightforward in arrangement, wide in scope, and clear in style, this is the ideal starting point for students (...) beginning the subject. (shrink)

Finland is internationally known as one of the leading centers of twentieth century analytic philosophy. This volume offers for the first time an overall survey of the Finnish analytic school. The rise of this trend is illustrated by original articles of Edward Westermarck, Eino Kaila, Georg Henrik von Wright, and Jaakko Hintikka. Contributions of Finnish philosophers are then systematically discussed in the fields of logic, philosophy of language, philosophy of science, history of philosophy, ethics and social philosophy. Metaphilosophical reflections on (...) the nature of philosophy are highlighted by the Finnish dialogue between analytic philosophy, phenomenology, pragmatism, and critical theory. (shrink)

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.

Chapter One THE PROBLEM OF BEING IN THE METAPHYSICS TO determine whether the notion of Being in Alexander of Hales is Aristotelian or Platonic, a recent historian seeks his criterion in "the gradual separation of the Aristotelian ...

Presents the history of medieval philosophy and includes profiles of notable philosophers, Jewish and Arabic medieval philsophy, and the age of the schoolmen.

The Medieval period was one of the richest eras for the philosophical study of religion. Covering the period from the 6th to the 16th century, reaching into the Renaissance, "The History of Western Philosophy of Religion 2" shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a (...) vibrant encounter between - and a complex synthesis of - the Platonic, Aristotelian and Hellenistic traditions of antiquity on the one hand, and the scholastic and monastic religious schools of the medieval West, on the other. "Medieval Philosophy of Religion" will be of interest to scholars and students of Philosophy, Medieval Studies, the History of Ideas, and Religion, while remaining accessible to any interested in the rich cultural heritage of medieval religious thought. (shrink)

How we come to know the external world has intrigued thinkers throughout the history of philosophy. Medieval philosophers understood that a theory of perception requires an account of the categorization of sensory information: to perceive things as being dangerous or beneficial and even as being individuals that belong to certain kinds (e.g., 'this is a dog'). A key question is whether this requires the intervention of rational cognitive capacities, cooperating with sensory ones in normal instances of perception. The contributions to (...) this volume investigate how thinkers from the thirteenth and fourteenth centuries answer this and other related questions about human perception. Contributors are Fabrizio Amerini, Joel Biard, Veronique Decaix, Christian Kny, Lydia Schumacher, Josee Filipe Silva, and Jorg Alejandro Tellkamp. (shrink)

Modern developments in philosophy have provided us with tools, logical and methodological, that were not available to Medieval thinkers - a development that has its dangers as well as opportunities. Modern tools allow one to penetrate old texts and analyze old problems in new ways, offering interpretations that the old thinkers could not have known. But unless one remains sensitive to the fact that language has undergone changes, bringing with it a shift in the meaning of terminology, one can easily (...) perpetrate an anachronism. Yet there is a growing need to bring modern tools and to bear on the struggle for greater understanding of the problems studied and the solutions found by the ancient scholars. If we remain sensitive to the dangers, this openness to new methods can be expected to widen our perspectives and deepen our knowledge of old material. The focus in the present volume is on problems in Medieval and contemporary philosophy of religion. (shrink)