A companion to philosophy in the middle ages by Jorge J. E. Gracia, Timothy B. Noone

By Jorge J. E. Gracia, Timothy B. Noone

This complete reference quantity positive factors essays via one of the most extraordinary students within the box.

  • Provides a finished "who's who" advisor to medieval philosophers.
  • Offers a fresh mixture of essays supplying ancient context by way of a hundred and forty alphabetically prepared entries on person thinkers.
  • Constitutes an greatly cross-referenced and listed resource.
  • Written by way of a special solid of philosophers.
  • Spans the background of medieval philosophy from the fourth century advert to the 15th century.

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Extra resources for A companion to philosophy in the middle ages

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L. (1985), The Stoic Tradition from Antiquity to the Early Middle Ages, Leiden: Brill. Flasch, K. (1989), Aufklärung im Mittelalter? Die Verurteilung von 1277, Mainz: Dietrich. Grabmann, M. (1936), “Eine für Examinazwecke abgefasste Quaestionensammlung der Pariser Artistenfakultät aus der ersten Hälfte des XIII. Jahrhunderts,” in Mittelalterliches Geistesleben II (pp. 183–199), Munich: Hubner. Hankins, J. , Leiden: Brill. Hissette, R. (1977), Enquête sur les 219 articles condamnés à Paris le 7 mars 1277, Louvain and Paris: Publications Universitaires.

In such cases, the “wooden key” of colloquial language often opened the message of the Patristic texts. The Fathers knew what they intended to say; they just did not always say it in the form that would be applauded by the readers who wanted only the “golden keys” of perfect grammar and logic. In the era of Peter Abelard and Peter Lombard, the grammatical writings of Donatus and Priscian, and the logical treatises of Aristotle, aimed at greater precision of expression. Those who had accustomed themselves to these golden keys found among the Fathers many authoritative texts that needed to be changed from colloquial language to their learned forms.

Auriol does not, however, argue for a concept of being that is distinct: it is a concept that excludes nothing. ” It arrives at proper concepts by making explicit what is only implicit in the concept of being. When Auriol meditates on the text of Augustine, surprisingly, he does not interpret it in a manner that would remove the ‘this’ and the ‘that’ from ‘this good’ or ‘that good’ to arrive at a most common concept that would be predicable of all. He focuses more directly on ‘You understand God’, and employs Augustine’s text to argue that God is in no way a special being or a partial entity separate from all other beings.

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