The Cambridge History of Medieval Philosophy. Jill Kraye ed. The Gods of the Nations. Salzman, M. Sweeney, W. Isbn: ; ; Knud Haakonssen - - Cambridge University Press. Stuart Brown ed.
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Applied ethics. History of Western Philosophy. Normative ethics. Introduction Was there a political aspect, purpose, or background to philosophical contro- versies? The development of speculative grammars in the thirteenth and fourteenth centuries, and the various forms of opposition to it. Very little is know about this. Texts should be edited, especially commentaries on Michel of Marbais and Thomas of Erfurt. What was the relevance of the way in which university curricula and the faculties were organized on the development of philosophical doctrines?
In which way can we then talk of the position of an author? How are we to han- dle the anonymous production of texts that is so important in the arts faculty? Within twenty years Henry, Giles, Durand, and Auriol will become a part of the canon. A communal appreciation of the importance and intellectual worth of critical editions. A clearer appreciation of the respects in which Thomas Aquinas is dependent on earlier Latin and Arabic thought, so that we can have a clearer appreciation of the respects in which he is original.
An intensive scholarly effort to grasp the brilliant philosophers of the mid- fourteenth century, especially John Buridan and Nicole Oresme.
Medieval Philosophy (Stanford Encyclopedia of Philosophy)
A comprehensive dictionary of Latin philosophical terms. The integration of research into Latin and Arabic sources, so that a continuous story can be told about what is, very nearly, a continuous philosophical tradition across three faiths. The wide range of suggestions for future research reveals still another chal-lenging feature of medieval philosophy: the absence of any settled canon of textsand problems — especially in the English-speaking world. One hundred yearsago, medieval scholarship rallied largely around the great theological summae ofThomas Aquinas and others.
Within the last half century, considerable attentionhas been paid to scholastic logical texts, and to natural philosophy.
Each desiderata list makesits own suggestions about fruitful areas for further investigation. Peter Adamson wonders about Arabic logic. Both the ancient and early modern periods have long since embracedsuch narratives, and the resulting clusters of texts and problems now form a partof what any philosopher must know. Whether the period deserves such attention depends entirely on the qualityof its philosophical thought. One can hardly study the history of philosophywithout being responsive to this concern.
There is no point in simply insisting that medieval philosophy is worthwhile. Introduction 7in this regard; one must show that it is, case by case.
THE CAMBRIDGE HISTORY OF MEDIEVAL PHILOSOPHY
The chapters to comedo just this across a wide range of areas. Most familiar is medieval work inphilosophical theology, and in the development of an Aristotelian metaphysicsand ethics. Even here, scholars have barely begun to convey the richness of theextant material. Yet as many of the following chapters show, medieval philosophygoes well beyond these relatively familiar areas, into logic and language, naturalphilosophy, cognitive theory and epistemology, moral psychology, and muchmore.
In view of the second factor, this is not agood time for historical scholarship in any area of philosophy. We live in anera that — for reasons that are unclear — regards with great self-satisfaction itsown philosophical accomplishments, to such a degree that it has little timefor the ideas of previous generations.
Still, to the extent there is room in theprofession for historical inquiry at all, it is a good time to study the medieval era. Although few philosophers know very much about medievalphilosophy, it is now widely recognized as fertile ground for historical inquiry. There is, then, no longer any need for special pleading regarding the merits ofmedieval philosophy; that case has been made by the labors of prior generations. All that remains for us is to go out and do the work.
For the social transformations in late antiquity, see the work of John F. Arnzen and J. Thielmann eds. The emphasis on the language is intended to highlight the fact that philoso-phy in antiquity was done in Greek.
Oxford Studies in Medieval Philosophy Volume 6
After Alexander the Great and the spreadof Hellenism throughout the Near East, it is in fact remarkable that althoughparticipation in philosophy became internationalized, its expression was not envis-aged in anything but Greek. A pertinent case in pointis that of Plotinus and Porphyry. Plotinus, who dominated ancient philosoph-ical activity in Rome in the middle of the third century, was most probably anative speaker of Latin, while his most eminent student, Porphyry, was a nativeAramaic speaker from Tyre on the eastern coast of the Mediterranean.
To be sure, there were attempts attranslating the philosophy that was written in Greek into other languages — thepresumed intention being to implant it in the cultures of the target languages —but such attempts, in the end, did not produce the intended results.
Two greatcontemporary scholars at the antipodes of the cultural spread of Hellenism,Boethius in Rome d. Philosophyin Latin was to develop, even if on some of the foundations laid by Boethius,much later,6 while in Syriac it reached its highest point with BarHebraeus in3 Dimitri Gutas, Greek Thought, Arabic Culture London: Routledge, pp. Origins in Baghdad 13the thirteenth century only after it had developed in Arabic and was translatedfrom it. It is possible, for instance, to discern a majorstructural change in the medical curriculum in Alexandria toward the end of thesixth century, perhaps as a reaction to the decline of philosophical instructionin that last remaining center of Greek philosophical studies.
They restricted thenumber of medical books for study, and they added logic to the curriculumin a formal way, bringing the total number of books a medical student had tostudy to twenty-four. The Libraries of the Neoplatonists Leiden: Brill Nevertheless, this is the only indication we have even of any kind ofphilosophical instruction in Greek; active philosophizing had ceased to exist. Tothe extent, however, that the patristic authors had been exposed to Greek phi-losophy, they could be expected to be knowledgeable about individual philoso-phers and the main philosophical currents.
In this way some Plotinian material became available inSyriac translation, for we have no information that the Enneads as such was evertranslated into Syriac. Gutas Aldershot: Ashgate, Awarenessamong Syriac scholars of these works and their tradition certainly existed, buttheir study, let alone creative thinking about the issues discussed in them, wasnot part of the procedures in the Syriac schools.
It is evident that classical learning had also permeated MiddlePersian literature though perhaps not to the same extent as it did Syriac ,mainly through translations, but also through osmosis and interpersonal contact. Burnett ed. Kuhn and H. Stahl eds. And yet, thoughthere is evidence for the translation of a number of non-philosophical Greekbooks into Middle Persian, and of the integration in its literature of a certainamount of knowledge and some use of philosophical material for distinctly non-philosophical purposes, there are no indications that any philosophical literatureas such developed in it.
Although there are some references to his having written in MiddlePersian, the fact remains that his works are extant in Syriac and that he waswidely familiar with Syriac logical literature. Finally, in connection with the Greek philosophersin the court of Chosroes, it should also be mentioned that upon their returnfrom Persia they did not move to H. The Syriac-speaking population of that city remained obstinately pagan untilthe eleventh century; they clearly had knowledge of and access to philosophicalmaterial, which they happily shared with their Muslim overlords when a demandfor it had been generated under the early Abbasids, but there is absolutely noevidence either that they developed a philosophical tradition among themselves17 Gutas, Greek Thought, pp.
The lattermay be discounted insofar as a philosophical literature in translation developedmuch later than the period from the seventh through ninth centuries withwhich we are concerned. This translation movement, during the course of whichalmost all non-literary and non-historical secular Greek works on science andphilosophy were translated upon demand into Arabic, was introduced by thecaliphs and the ruling elite of the newly established Arab Abbasid dynasty — as an ideological response to pressing political and social problems. Fiaccadori ed. Garsoian et al.
Seller Inventory AAA Book Description Cambridge University Press , Book Description Condition: New. Bookseller Inventory ST Seller Inventory ST Condition: Brand New. In Stock. Book Description Paperback. Not Signed; 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 th. Publisher: Cambridge University Press , This specific ISBN edition is currently not available. View all copies of this ISBN edition:. Synopsis About this title The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period.
Book Description : Exploring the developments in logic, language, natural philosophy, ethics, metaphysics, and theology, this collection illuminates a rich and remarkable period in the history of philosophy. Buy New Learn more about this copy.
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