Middelalderens filosofi

In 1458 George of Trebizond transferred the Plato-Aristotle controversy from the Byzantine world to the Latin by publishing his Comparatio Philosophorum Platonis et Aristotelis et Praestantia Aristotelis, a full-scale attack on Plato and the Platonic tradition from antiquity to the present day, ending with a violent diatribe on the dangers posed by the influence of Cardinal Bessarion's recently deceased teacher, George Gemistus Pletho. To respond, Bessarion knew that he would have to do so in Latin, but in actuality, he composed his response in Greek and then translated it into Latin. The result was the Liber Defensionum contra Obiectiones in Platonem, which was ready for publication by 1466. At that point, however, he withdrew it from publication in order to expand its content as well as to refine its Latinity. Bessarion's response finally appeared in 1469 as the In Calumniatorem Platonis. But it was in the Liber Defensionum that Bessarion made his major decisions on what to include as well as what to exclude from his original Greek text and exactly how he would render the Greek into Latin. Thus, to understand the language and structure of the In Calumniatorem Platonis one must turn first to the Liber Defensionum.

This book, Thales and the Beginnings of European Reflection, is more than a field guide to all major testimonies about Thales. It does not merely contain a summary and critique of the available literature on the subject, but also lays down a new, holistic interpretation of Thales from a perspective that brings to light several important, but previously overlooked issues. An emphasis on mythology in Thales¿ thought combined with discourse analysis and a comprehensive treatment of his thinking in its pre-philosophical and pre-scientific unity is hoped to offer a unique and deeper insight into Thales¿ genius and the beginnings of European reflection.

This book explores the different functions and metaphorical concepts of alchemy in fourteenth- and fifteenth-century Middle English poetry and bridges them together with the exempla tradition in late medieval English literature. Such poetic narratives function as exemplary models which directly address the ambiguity of medieval English alchemical practice. This book examines the foundation of this relationship between alchemical narrative and exemplum in the poetry of Gower and Chaucer in the fourteenth century before exploring its diffusion in lesser-known anonymous poems and recipes in the fifteenth century, namely alchemical dialogues between Morienus and Merlin, Albertus Magnus and the Queen of Elves, and an alchemical version of John Lydgate¿s poem The Churl and the Bird. It investigates how this exemplarity can be read as inherent to understanding poetic narratives containing alchemy, as well as enabling the reader to reassess the understanding and expectations of science and narrative within medieval English poetry.

Medieval debates over "divine creation" are systematically obscured in our age by the conflict between "Intelligent Design" Creationists and Evolutionists. The present investigation cuts through the web of contemporary conflicts to examine problems seated at the heart of medieval talk about creation. From three representative authors we learn that the doctrine of divine creation is supposed to invite understanding of the relation between artistic freedom and natural necessity, of the very essence of causality, and thereby of the nexus between experience (our world of empirical determinations) and reality (the absolute indetermination of eternal being). Most importantly, medieval scholarship shows us that the problems it addresses are originally inherent in the understanding itself, whereby the question of being emerges as inseparable from the question of interpretation.

"The way we represent the world in thought and language is shot through with indeterminacy: we speak of red apples, and yellow apples, without thereby committing to any sharp cutoff between the application of the predicate 'red' and of the predicate 'yellow'. But can reality itself be indeterminate? In other words, can indeterminacy originate in the mindindependent world, and not only in our representations? If so, can the phenomenon also arise at the microscopic scale of fundamental physics? The first part of this volume provides a brief overview of the question of indeterminacy. Part two discusses the thesis that the world is comprised of indeterminate objects, whereas part three focuses on the thesis that there are indeterminate states of affairs. Finally, part four is devoted to the case study of indeterminacy in quantum physics"--

Does the soul have parts? What kind of parts? And how do all the parts make together a whole? Many ancient, medieval and early modern philosophers discussed these questions, thus providing a mereological analysis of the soul. Their starting point was a simple observation: we tend to describe the soul of human beings by referring to different types of activities (perceiving, imagining, thinking, etc.). Each type of activity seems to be produced by a special part of the soul. But how can a simple, undivided soul have parts? Classical thinkers gave radically different answers to this question. While some claimed that there are indeed parts, thus assigning an internal complexity to the soul, others emphasized that there can only be a plurality of functions that should not be conflated with a plurality of parts. The eleven chapters reconstruct and critically examine these answers. They make clear that the metaphysical structure of the soul was a crucial issue for ancient, medieval and early modern philosophers.

Flüsse sind (genauso wie Meere oder Gebirge) seit jeher ein prägender Bestandteil von Räumen. Sie dienen als natürliche Grenzen, formen den Charakter einer Landschaft und prägen das Bild ganzer Regionen. Für die Wahrnehmung eines geografischen Raumes spielen Flüsse daher eine ganz wesentliche Rolle, und sie sind selbst aktiv an der Konstitution von Räumen beteiligt. In politischer Hinsicht sind Flüsse oftmals umkämpfte Grenzen oder Orte kriegerischer Auseinandersetzungen und können zur Projektionsfläche für nationale Diskurse werden. Gleichzeitig bilden sie aber auch Räume des Kontakts, in denen kulturelle Transfer- und Austauschprozesse stattfinden; als solche tragen sie entscheidend zur Herausbildung von Raumkulturen bzw. zur Entstehung von Kulturräumen bei. Die Vielfalt der Flusslandschaften zu umreißen und zugleich den Begriff zu konturieren, ist ein Ziel des vorliegenden Bandes.

Anselm von Canterbury: Warum Gott Mensch geworden. Cur deus homoLesefreundlicher Großdruck in 16-pt-SchriftAnselm vertritt die Satisfaktionslehre, nach der der Tod Jesu ein nötiges Opfer war, um Gottes Ehrverletzung durch den Sündenfall des Menschen zu sühnen. Nur Gott selbst war groß genug, das Opfer den menschlichen Sündenfall überwiegen zu lassen, daher musste Gott Mensch werden und sündenlos sterben.Großformat, 210 x 297 mmBerliner Ausgabe, 2023Durchgesehener Neusatz mit einer Biografie des Autors bearbeitet und eingerichtet von Theodor BorkenEntstanden zwischen 1094 und 1098 in mittellateinischer Sprache unter dem Titel »Cur deus homo«. Erstdruck: Nürnberg 1491. Der Text folgt der Übersetzung durch Wilhelm Schenz von 1880.Textgrundlage ist die Ausgabe:Anselm von Canterbury: Warum Gott Mensch geworden. Übersetzt und glossiert von Wilhelm Schenz, 2. Aufl., Regensburg, Rom, New York & Cincinnati: Friedrich Pustet, 1902.Dieses Buch folgt in Rechtschreibung und Zeichensetzung obiger Textgrundlage.Umschlaggestaltung von Thomas Schultz-Overhage unter Verwendung des Bildes: Giotto di Bondone, Die Kreuzigung, 1320-25.Gesetzt aus der Minion Pro, 16 pt.Henricus - Edition Deutsche Klassik GmbHÜber den Autor:1033 in Aosta im Piemont geboren, tritt Anselm 1060 in das normannische Benediktinerkloster Bec ein und wird drei Jahre später Prior. 1078 verfaßt er in seiner Schrift »Proslogion« den berühmten ontologischen Gottesbeweis. 1094 wird Anselm Erzbischof von Canterbury und schreibt »Cur deus homo« (Warum Gott Mensch geworden ist). Er stirbt 1109 in Canterbury. Der Theologe und Philosoph gilt als Vater der Scholastik, sein ontologischer Gottesbeweis ist bis heute einer der meistdiskutierten Gedanken der Philosophie.

Finally understand why you do things differently from the rest! Psych2go created this guide to connect the history of human psychology with practical mental health therapy tools to help you thrive in your everyday life.

In Willing and Understanding, prominent scholars elucidate a variety of issues in and approaches to debating the interplay of the will and the intellect in the late Middle Ages.

Gargantua and Pantagruel is a pentalogy of novels written in the 16th century telling the adventures of two giants, Gargantua and his son Pantagruel.

Gabriel Syme is recruited at Scotland Yard and soon finds himself at a secret underground anarchist meeting place. The central council consists of seven men, each using the name of a day of the week as a cover.

Pensees is a collection of fragments on theology and philosophy written by 17th-century philosopher and mathematician Blaise Pascal, and is in many ways his life's work.

Reframing Aristotle's natural philosophy, this wide-ranging collection of essays reveals the centrality of magic to his thinking. From late medieval and Renaissance discussions on the attribution of magical works to Aristotle to the philosophical and social justifications of magic, international contributors chart magic as the mother science of natural philosophy. Tracing the nascent presence of Aristotelianism in early modern Europe, this volume shows the adaptability and openness of Aristotelianism to magic. Weaving the paranormal and the scientific together, it pairs the supposed superstition of the pre-modern era with modern scientific sensibilities. Essays focus on the work of early modern scholars and magicians such as Giambattista Della Porta, Wolferd Senguerd, and Johann Nikolaus Martius. The attribution of the Secretum secretorum to Aristotle, the role of illusionism, and the relationship between the technical and magical all provide further insight into the complex picture of magic, Aristotle and early modern Europe. Aristotelianism and Magic in Early Modern Europe proposes an innovative way of approaching the development of pre-modern science whilst also acknowledging the crucial role that concepts like magic and illusion played in Aristotle's time.

The study shows the reception of the views of Pseudo-Dionysius Areopagite by Gregory Palamas. The author presents the doctrinal context of Palamas' dispute with Barlaam from Calabria on the possibility of knowing God, the most important issue in 14th-century Byzantium. The author distances herself from many previous interpretations of this problem. She proves that, considering how much Palamas succumbed or did not succumb to the Areopagite or ¿corrected¿ his position, he has a very weak doctrinal basis. The author notices that over-emphasizing Dionysius' dependence on the Neoplatonic tradition does not lead to a solution to the problem. Palamas' teachings are placed in the context of the traditions of the Christian East and their relation to the thoughts of the Areopagite himself.

This book offers an original contribution to debates about the problem of evil and the existence of God. It develops a Thomistic, Christian theodicy, the aim of which is to help us better understand not only why God allows evil, but also how God works to redeem it.

This volume provides a contemporary account of classical theism. It features sixteen original essays from leading scholars that advance the discussion of classical theism in new and interesting directions.