Medieval Western philosophy Books

Book SynopsisWritten for his brother Benedictine monks around 1077, Anselm’s Proslogion is perhaps the best-known partially-read book of the Middle Ages. Many readers are familiar only with Anselm’s well-known argument for God’s existence in Chapters 2–4, which is often called the “ontological argument,” a misleading appellation coined centuries later by Immanuel Kant. In this argument Anselm begins with the thought of “something than which nothing greater is able to be thought,” and subsequently he leads the reader to see that such a reality necessarily exists and cannot be thought not to be. This argument – which is, to be sure, crucial to the work constitutes – but a small portion of the whole. Preceding it is a profound but oft-overlooked opening chapter in which Anselm contemplates his all-too-human condition and disposes the reader to receive aptly his argument for God’s existence in the next three chapters. And following this argument are 20 chapters in which Anselm artfully unfolds the depth and breadth of God’s true existence as that than which nothing greater is able to be thought, showing God to be (among other things) able-to-sense, pity-hearted, just, good, and uncircumscribed. Indeed, if the reader is willing to give himself over to the work as whole, he will be compelled, under Anselm’s deft guidance, to “endeavor to straighten up his mind toward contemplating God,” which is how Anselm describes his own role in the work in his prefatory remarks.This edition provides a faithful yet readable English rendering of the whole Proslogion, the objections raised to Anselm’s argument by his contemporary Gaunilo, and Anselm’s replies to those objections. (After responding to Gaunilo, Anselm himself requested that these objections and replies be included in subsequent editions of the Proslogion.) This edition also includes an introduction that contextualizes the Proslogion within the monastic, pre-Scholastic age in which it first made its appearance. In addition, by means of notes and commentary, this edition articulates how to contextualize Anselm’s famous argument in the Proslogion as a whole and in light of his replies to Gaunilo, how to appreciate the artistry whereby Anselm knit the Proslogion together into a coherent and concise unity, and how the work may be taught effectively to interested students. These features set this affordable English edition of the Proslogion apart from those currently available, which too often fail to capture accurately the beauty of Anselm’s prose, which often treat the work through the lens of either later Scholasticism or contemporary analytic philosophy of religion, and which take little note of the craftsmanship whereby Anselm constructed this masterfully integrated work that is remembered too often for too few of its 24 chapters.Matthew Walz has taught in the interdisciplinary program at Thomas Aquinas College in California, and since 2008 he has been a professor in the Philosophy Department of the University of Dallas.

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Book SynopsisNo better guide over the thousand-year period called the Middle Ages could be found than Josef Pieper. In this amazing tour de monde medievale, he moves easily back and forth between the figures and the doctrines that made medieval philosophy unique in Western thought. After reflecting on the invidious implications of the phrase "Middle Ages," Pieper turns to the fascinating personality of Boethius whose contribution to prison literature, The Consolation of Philosophy, is second only to the Bible in the number of manuscript copies. The Neo-Platonic figures - Dionysius and Eriugena - are the occasion for a discussion of negative theology. The treatment of Anselm of Canterbury's proof of God's existence involves later voices, e.g., Kant. Like other historians, Pieper is enamored of the twelfth century, which is regularly eclipsed by accounts of the thirteenth century. Pieper does justice to both. His account of the rivalry between Peter Abelard and Bernard of Clairvaux is masterful, nor does he fail to give John of Salisbury the space he deserves. The account is broken by the gradual replacement of the synthesis of faith and reason that had been achieved in the early Middle Ages by a new one that made use of Aristotle. Pieper gives a thorough and lively account of the struggle between Aristotelians and anti-Aristotelians, and the famous condemnations that put the effort of Saint Thomas Aquinas at risk. But the Summa theologiae is regarded by Pieper as the unique achievement of the period. If the early centuries, the medieval period, can be seen as moving toward the thirteenth and Thomas's unique achievement, subsequent centuries saw the decline of scholasticism and theappearance of harbingers of modern philosophy. The book closes with Pieper's thoughts on the permanent philosophical and theological significance of scholasticism and the Middle Ages. Once again, wearing his learning lightly, writing with a clarity that delights, Josef Pieper has taken the field from stuffier and more extended accounts.Table of ContentsPreface, Notes, Index

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Book SynopsisFrom Plato and Aristotle and on to the present, many great philosophers have dealt with the nature of love, which is the most central and profound act of the person. Particularly the philosophy of the twentieth century excelled in this regard, most often inspired by the methods of essential (eidetic) analysis developed and practiced by phenomenology, particularly by realist phenomenology as represented by Max Scheler, by Dietrich von Hildebrand, whose masterwork, The Nature of Love (St. Augustine’s Press, 2009), was recently published in an excellent English translation, and by Karol Wojtyìa in his profound analysis of love in Love and Responsibility and in Man and Woman He Created Them: A Theology of the Body (1987 in Italian, 2006 in a recent translation). One of the key topics of a philosophy of love regards the question whether love is a self-centered act in the service of what Aristotle and Thomas Aquinas regarded as the supreme goal of human life, happiness, to which the beloved person and love would be means, or whether true love is verily an other-centered and other-directed act motivated by the intrinsic value of a person, such that love can truly be called a “value response” – a response to the beloved person for her own sake. According to this last understanding of true love defended in the present work, any hedonistic interpretation of love as springing from a mere desire for pleasure, and also any eudemonistic interpretation of love according to which love would be a mere means to true self-fulfillment and happiness, turn out to be serious misunderstandings of true love. Instead, happiness, however ardently desired by man, is a superabundant fruit of a true love that first turns to the beloved person for her own sake (propter seipsam), and only through a sincere self-donation can reach authentic happiness. The book answers many objections that have been and could be raised against this central thesis about the self-giving and value responding gesture of true love, for example some profound objections raised by Nygren and by Josef Pieper. The book shows the multiple and complex mysterious root of that value and intrinsic goodness of the person that motivates love. He shows that the genuinely self-transcending and self-sacrificing gesture of love is fully compatible with a motivating role, but only with a subordinated and co-motivating role, of happiness in love, while happiness always remains principally and primarily a fruit of true love and self-donation, rather than its motive.

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Book SynopsisThis volume brings together articles by sixteen leading scholars on a cross-section of Platonists authors—Christian and non-Christian—from early through late Byzantium philosophy, including the Capaddocians, Cyril, Proclus, Damascius, Dionysius, George of Pisidia, Nicetas Stethatos, Nikephoros Choumenos, Psellos, and George Palamas. The reception of Byzantine thought in the Latin tradition is also considered. The articles collectively show development in the Greek East on ontological issues such as the doctrine of the soul, as well as theological concepts of the One/God and Trinity within a hierarchical universe. The volume considers exegetical questions relating to the use of Plato and the Platonists by Byzantine Christian authors.

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Book SynopsisThe authors maintain that Llull was an atypical 'scholar' because he enjoyed a form of access to knowledge that differed from the norm and because he organized the production and dissemination of his writings in a creative and unconventional fashion. Ramon Llull (1232-1316), mystic, missionary, philosopher and author of narrative and poetry, wrote both in Latin and in the vernacular claiming he had been given a new science to unveil the Truth. This book shows why his Latin andvernacular books cannot be read as if they had been written in isolation from one another. Llull was an atypical 'scholar' because he enjoyed a form of access to knowledge that differed from the norm and because he organized theproduction and dissemination of his writings in a creative and unconventional fashion. At a time when learned texts and university culture were conveyed for the most part using the vehicle of Latin, he wrote a substantial proportion of his theological and scientific works in his maternal Catalan while, at the same time, he was deeply involved in the circulation of such works in other Romance languages. These circumstances do not preclude the fact that a considerable number of the titles comprising his extensive output of more than 260 works were written directly in Latin, or that he had various books which were originally conceived in Catalan subsequently translated or adapted intoLatin. Lola Badia is a professor in the Catalan Philology Departament at the University of Barcelona. Joan Santanach is Lecturer of Catalan Philology at the University of Barcelona. Albert Soler (1963) is Lecturer of Catalan Philology at the University of Barcelona.Trade ReviewIn Ramon Llull as a Vernacular Writer, Lola Badia, Joan Santanach, and Albert Soler, three eminent specialists on Llull from the University of Barcelona, offer the best available introduction in English to Llull's vernacular oeuvre, as well as an enthusiastic explanation of his importance for modern Catalans. * Speculum *Table of ContentsIntroduction Ramon Llul's Art, Language and Literary Expression Style and Genre in the writings of Ramon Llull The Composition and Dissemination of Ramon Llull's Texts, from Script to Print Ramon Llull's Vernacular Context Epilogue Appendix I: First-generation Llullian Manuscripts Appendix II: Catalan Language and Literature in Relation to Ramon Llull Bibliography Index

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Book SynopsisDuring his second stint as regent master of theology at the University of Paris in 1269-1272, Thomas Aquinas fulfilled the threefold magisterial task:'legere, disputare, praedicare' - to lecture, to dispute, to preach. 'On Virtues in General' and 'On the Cardinal Virtues' are two series of disputed questions which date from this period. In them Thomas, at the height of his powers and under the pressure of the raging dispute over Aristotle, discusses the central feature of his moral doctrine, virtue. During the same period was composing his commentrary on Aristotle's 'Nicomachean Ethics' and completing the moral part of the 'Summa Theologiae'. These disputed questions are the work of a theologian for whom philosophy was the necessary prerequisite of his discipline. Thomas discusses virtue with reference to the definitions of St. Augustine and Aristotle and develops a distinction between the acquired virtues and the virtues which are infused into the soul by grace. The subtle interactions of the natural and supernatural have never been discussed with more clarity. Justice, prudence, courage, and temperance - the cardinal virtues - are shown to have both acquired and infused instances.Table of Contentsintroduction

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Book SynopsisThe Spanish Jesuit Francisco Suarez (1548-1617) was an eminent Catholic philosopher-theologian whose 'Disputations Metaphysicae' were first published in Spain in 1597 and came to be widley studied throughout Europe during the seventeenth century. The 'Disputions Metaphysicae' not only constituted the high point of sixteenth-century scholasic metaphysics but exercised a great influence on early modern philosophers such as Descartes, Malebranche, and Leibniz. This is the first time that Disputations 20-22 have been translated into English. These disputations, which deal with the divine actions of creation, conservation, and concurrence,form the last half of Suarez's treatment of efficient causality. The present work completes thus Freddoso's translation of Suarez's full account of efficient causality in the 'Disputations Metaphysicae.' In his lengthy introduction, Freddoso situates the 'Disputationes Metaphysicae' within their proper intellectual context, provides a basic introduction to scholastic ontology and treatments of efficient causality, and traces the main lines of argument proposed by Suarez in Disputations 20-22.Trade Review"Freddoso is medieval philosphy's best and most prolific translator. Here, as in his earlier works, the English is both clear and faithful to the original. The translation is literal enough to satisfy philosophers, but not so ploddingly literal as to wear down the reader. Frequent footnotes help make sense of obscure references and tangled arguments. In comparing forty pages of the translation with the original Latin I was unable to find a single significant mistake, omission, or even questionable rendering" - 'The Philisophical Review' "[This serves] to indicate the brilliance of the translators at understanding the intricacies and subtleties of medieval scholastic Latin, and their sensitivity to modern readers' needs and problems." - 'The Thomist' "A brilliant piece of scholarship... Freddoso's introduction and notes are a 'tour de force'." - 'Philosophical Review' "Feddoso's translation and introduction are, quite simply, splendid pieces of work." - 'International Philosophical Quarterly'"Table of Contentspreface, intro., names index, subject index, bibliography

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Book Synopsis“More than any other living scholar of medieval philosophy, Gyula Klima has influenced the way we read and understand philosophical texts by showing how the questions they ask can be placed in a modern context without loss or distortion. The key to his approach is a respect for medieval authors coupled with a commitment to regarding their texts as a genuine source of insight on questions in metaphysics, theology, psychology, logic, and the philosophy of language—as opposed to assimilating what they say to modern doctrines, or using medieval discussions as a foil for ‘new and improved’ conceptual schemes.” Jack Zupko, University of Alberta“Gyula Klima is widely recognized as one of the world’s leading experts on thirteenth and fourteenth-century Latin philosophy, with his own, distinctive analytic approach, which brings out both the similarities and differences between medieval and contemporary logic and semantics.” John Marenbon, Trinity College, University of Cambridge “Gyula Klima has been a towering figure in the field of medieval philosophy for decades. His influence comprises not only the scholarly results of his work, but also intense and generous mentorship of students and junior colleagues. This volume is a perfect reflection of the esteem that he enjoys around the world, collecting excellent pieces by established as well as up-and-coming scholars of medieval philosophy.” Catarina Dutilh Novaes, Vrije Universiteit Amsterdam“For four decades now, Gyula Klima has been setting the standard among medievalists for philosophical sophistication and historical rigor. This collection of wide-ranging studies from leading scholars in the field offers a worthy tribute to that legacy.” Robert Pasnau, University of Colorado BoulderGyula Klima is Professor of Philosophy at Fordham University, and Senior Research Fellow, Consultant, and the Director of Institute for the History of Ideas of the Hungarian Research Institute in Budapest. In 2022, the President of Hungary awarded him the Knight’s Cross of the Hungarian Order of Merit, “in recognition of his outstanding academic career, significant research work and exemplary leadership.” In this volume, colleagues, collaborators, and students celebrate Klima’s project with new essays on Plotinus, Anselm, Aquinas, Buridan, Ockham and others, exploring specific questions in philosophy of mind, philosophy of language, metaphysics, and logic.No contemporary surpasses Kripke and Klima in semantics and metaphysics, but only Gyula Klima’s thought ranges flawlessly over classical philosophy as well. The volume is a fitting tribute to the master. David Twetten, Marquette UniversityTable of Contents

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Book SynopsisIn this lecture course, Reiner Schürmann develops the idea that, in between the spiritual Carolingian Renaissance and the secular humanist Renaissance, there was a distinctive medieval Renaissance connected with the rediscovery of Aristotle. Focusing on Thomas Aquinas’s ontology and epistemology, William of Ockham’s conceptualism, and Meister Eckhart’s speculative mysticism, Schürmann shows how thought began to break free from religion and the hierarchies of the feudal, neo-Platonic order and devote its attention to otherness and singularity. A crucial supplement to Schürmann’s magnum opus Broken Hegemonies, Neo-Aristotelianism and the Medieval Renaissance will be essential reading for anyone interested in the rise and fall of Western principles, and thus in how to think and act today.Trade Review"This unusual book consists of lecture notes for a course titled 'Medieval Aristotelianism' given by Schürmann (1941–93) during his tenure as philosophy professor at the New School for Social Research. . . . the book is a compact, scholarly, accurate source of information on the revival of learning in the late Middle Ages." * Choice *

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Book SynopsisDoes 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.

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Book SynopsisWer sich ernsthaft mit der Philosophie beschäftigt, wird sich immer auch für ihre Geschichte und all die Schätze interessieren, die sie seit ihren Anfängen im antiken Griechenland für uns bereithält. Diese kleine Einführung bietet deshalb einen knappen und dennoch vollständigen, dabei aber leicht verständlichen Überblick über zweitausendfünfhundert Jahre europäischer Philosophiegeschichte. In fünf Kapiteln werden sowohl die Hauptepochen der philosophischen Entwicklung von der Antike bis zur Gegenwart und die großen philosophischen Zusammenhänge als auch die maßgebenden Persönlichkeiten vorgestellt, die das philosophische Denken bis heute prägen. Das Schlusskapitel zeigt, dass die philosophische Tradition weiterhin lebendig ist und auch künftig nicht überholt sein wird.Table of ContentsEinleitung: In Umbrüchen blüht das GrübelnPhilosophie der Antike: In Europa erwacht das Denken des DenkensZusammenfassungVorspielGriechenland - Besondere Bedingungen fur TheorieVorsokratiker - Allgemeine Prinzipien statt DichterwahrheitenSokrates - Fragwurdigkeit des ScheinwissensPlaton - Ewige Ideen gegen vergängliche KörperAristoteles - Sammeln, Sortieren und die Aufwertung von ErfahrungEpikur - Gluck durch Ruckzug in private FreundschaftenZenon - Pflichtgefuhl und LeidenschaftslosigkeitRömer - Rhetorik statt PhilosophiePhilosophie im Mittelalter: Theologie beherrscht alles DenkenZusammenfassungVorspielSpätantike und Mittelalter: Jenseitsorientierung als Bruch mit der AntikeChristliche Philosophie - Mönche kassieren die Philosophie einBildungsverlust - Auswanderung des Wissens in den OstenPlotin - Abwendung vom DiesseitsAugustinus - Gottesstaat und gerechte KriegeBoethius - Wirklichkeit von BegriffenMittelalterliche Universitäten - Ruckkehr der aristotelischen LogikAnselm - Gottesbeweis aus dem Begriff herausThomas - Ausufernde VersöhnungsversucheUniversalien - Phantasie und WahrheitAuflösungssymptome - Scholastik am EndpunktBacon - Glauben, Denken, ErfahrungEckhart - Auf dem mystischen Weg zum NichtsNikolaus - Unzulänglichkeit endlicher BegriffePhilosophie der Neuzeit und Aufklärung: Das Denken druckt die NeustarttasteZusammenfassungVorspielNeuzeit - Besondere Bedingungen fur ein neues MenschenbildNeuzeitliche Philosophie - Mathematik als VorbildDescartes - Denkendes Ich als sicheres FundamentHobbes - Staatsgewalt zur Zähmung wilder WölfeSpinoza - Denkfreiheit und PantheismusLeibniz - Logisch geordneter KosmosAufklärung - Natur und Vernunft als neue ethische RichtgrößenLocke - Freiheit, Eigentum und ToleranzHume - Erfahrung und Moral als GewohnheitsprinzipienEnzyklopädisten - Streitbare Salons und gesammeltes WissenVoltaire - Toleranz und vernunftige ReligionRousseau - Selbstaufgabe im allgemeinen VolkswillenMenschenrechte - Schutz vor Institutionen und StaatKant - Vernunft als methodisches VerfahrenPhilosophie im neunzehnten Jahrhundert: Vom Aufstieg und Fall der VernunftansprucheZusammenfassungVorspielDas lange Jahrhundert - Besondere Bedingungen in DeutschlandVersöhnungskonzepte - Kunst statt PolitikPhilosophie im 19. Jahrhundert - Geist, Materie und erfolgreiche NaturwissenschaftenDeutscher Idealismus - Sehnsucht nach GanzheitFichte - Unendliche IchaktivitätSchelling - Unendliche NaturaktivitätHegel - Ich, Natur und SystemoptimismusNach dem Idealismus - Das Ende der VernunftausdehnungSchopenhauer - Leiden und tröstliche KunstKierkegaard - Angstgetriebene ExistenzFeuerbach - Körper und GespensterMarx - Menschliche Praxis und GeschichtszwängeNietzsche - Wahrheit als TriebDie Materialität von Sprache – Sprechendes DenkenPhilosophie des Zwanzigsten Jahrhunderts: Intersubjektivität als MaßstabZusammenfassungVorspielDas Ende philosophischer Großentwürfe – Neue GeltungsfragenNeuansätze – Sprache, Rationalitätskritik und Fragen der EthikFreud – Zwischen Naturwissenschaft und KulturgeschichteWittgenstein – Sprache und Konstruktion der WirklichkeitAnalytische Philosophie – KlarheitsoptimismusHeidegger – Endlichkeit und ModernitätsabwehrExistenzialismus – Literarisierung eines GrundgefühlsKritische Theorie – Gescheiterte ModernitätAdorno – Fluchtweg KunstMarcuse – Fluchtweg RevolteHabermas – VernunftoptimismusMenschenrechte – Anerkennung des AnderenMenschenwürde – Intersubjektive Achtung des AnderenAmerikanischer Pragmatismus – NutzenprüfungRawls – Fairplay Poststrukturalismus – Denksysteme und ihr UnbewusstesFoucault – Effekte der MachtDerrida – Buchstabenmacht und VerdrängungTugendethiken – Rückkehr eines alten PrinzipsNussbaum – Bedürftigkeit als GrundbedingungSen – Andersheit und EmpathieMacIntyre – Kraft der TraditionAusblick – Globale Werte?

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Book SynopsisThis book is not about witches. First of all, because it focuses on the Middle Ages. And, despite common misconceptions among the general public, the figure of the witch as a woman who seals a pact with the Devil is not a "medieval" invention. Becoming a Witch explores the feminization of what civil and religious authorities defined as "magic" in medieval times. It looks into the complex connections between women, the natural, the supernatural, and the tragedy of existence.The chapters in this book span from the far north of Europe to the Mediterranean area, and investigate topics such as divination, erotic "magic", flying and dancing bodies, cannibalism, milk-stealing witchcraft, the circulation of "superstitious" knowledge among women, Otherness, agency, and, last but not least, contemporary representations of the witch in books, TV series, and cinema productions.From whom did women learn their beliefs and remedies? Were they really in contact with demons? Were they a social threat? And, most importantly, should men fear and stop them?

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Book SynopsisThis book offers a provocative interpretation of the theory of the soul in the writings of the French Cartesian, Nicolas Malebranche (1638-1715). Though recent work on Malebranche''s philosophy of mind has tended to emphasize his account of ideas, Schmaltz focuses rather on his rejection of Descartes'' doctrine that the mind is better known than the body. In particular, he considers and defends Malebranche''s argument that this rejection has a Cartesian basis. Schmaltz reveals that this argument not only provides a fresh perspective on Cartesianism but also is relevant to current debates in the philosophy of mind.Trade Review"Schmaltz's book...comes as a welcome addition to the Malebranche literature; that he has given us such a well-researched and carefully argued study is even more welcome....this is an excellent book....Schmaltz has given us an excellently researched and carefully analyzed account of an important aspect of the thought of one of the leading philosophers of the seventeenth century."--The Philosophical Review"A very fine piece of scholarship, and displays real philosophical acumen as well....An original and stimulating discussion....It makes a solid and important contribution to early modern scholarship."--Steven Nadler, University of Wisconsin, Madison

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Book SynopsisThe Philosophy and Science of Roger Bacon offers new insights and research perspectives on one of the most intriguing characters of the Middle Ages, Roger Bacon. At the intersections between science and philosophy, the volume analyses central aspects of Bacon's reflections on how nature and society can be perfected. The volume dives into the intertwining of Bacon's philosophical stances on nature, substantial change, and hylomorphism with his scientific discussion of music, alchemy, and medicine. The Philosophy and Science of Roger Bacon also investigates Bacon's projects of education reform and his epistemological and theological ground maintaining that humans and God are bound by wisdom, and therefore science. Finally, the volume examines how Bacon's doctrines are related to a wider historical context, particularly in consideration of Peter John Olivi, John Pecham, Peter of Ireland, and Robert Grosseteste. The Philosophy and Science of Roger Bacon is a cruciTable of ContentsIntroduction 1. Roger Bacon on Nature 2. Roger Bacon on Chance in Natural Generation in the Questiones super octo libros Physicorum Aristotelis 3. Roger Bacon on Substantial Change 4. Roger Bacon on the Conceivability of Matter 5. Ens rationis. Über die vielfache Bedeutung des Gedankendingbegriffs 6. Roger Bacons Idee der Einheit der Wissenschaft und des universalen Friedens 7. Roger Bacon’s New Founding of the Sciences in the Thirteenth Century 8. Sound is not Made of Rays: Roger Bacon’s Rejection of Heavenly Music 9. Roger Bacon’s Medical Alchemy and the Multiplication of Species 10. From Longitudo vitae to Prolungatio vitae: Peter of Ireland and Roger Bacon on Life and Death 11. Bacon/Olivi : un état des lieux 12. The Soul in Roger Bacon and John Pecham 13. Plato’s Unholy Trinity: The life, death and afterlife of the anima mundi in the Middle Ages

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