Al-Jāḥiẓ’s epistle entitled Refutation of the Christians (al-Radd ʿalā al-Naṣārā) contains an account of a dispute that took place between his teacher al-Naẓẓām (d.835-845), al-Jāḥiẓ himself, and a third unnamed mutakallim, tentatively identified by David Thomas as Aḥmad b. Ḥāʾiṭ (or Ḥābiṭ or Khāʾiṭ) a Muʿtazilī theologian who studied under al-Jāḥiẓ’s teacher, al-Naẓẓām
Blessed by the First of the First and the Eternal of the Eternal / The Pre-eternal, Who will not disappear in the face of flowing time and ever-changing instants
Furthermore, according to the language of the Arabs, every animal is either eloquent or a foreign-speaker … Man is the eloquent one even if he expresses himself in Persian, Hindi, or Greek.
The intellectual florescence of thirteenth-century France, and Paris in particular, was vibrant, yet it confronted scholastic thinkers with a range of both new and continuing problems.
In this paper, my aim is to advance our understanding of medieval approaches to consciousness by focusing on a particular but, as it seems to me, representative medieval debate — one which has, as its locus, a particular concern about self knowledge.
New research out of the University of Helsinki shows some of the fascinating and differing viewpoints medieval theologians had about the humanity of Christ.
Scholars have largely read Aquinas’ critique of Averroes on the issue of will and moral responsibility in a positive light.
This paper focuses on manuscripts with Latin copies of Aristotle’s works produced for educational purposes between c. 1100 and c. 1300.
Medieval Islamic Thought and the “What is X?” Question By Thérèse-Anne Druart American Catholic Philosophical Quarterly, Vol.73:1 (1999) Introduction: In his early dialogues Plato…
When we think of the concept of experience, we would most likely not be thinking of the Middle Ages.
This dissertation is about a debate that occurred in thirteenth-century philosophy over an apparently bizarre question: Can individuals really have proper names?
The concept of a right has not changed since the middle ages and neither have the kinds of justifications given for recognising rights.
Even in the Early Middle Ages people were asking scientific questions about their world. Here are six of these questions, and the answers that were provided by a Byzantine philosopher in the year 531.
Why did science and natural philosophy suffer such disparate fates in the two great civilizations of Christendom and Islam?
New book explores medieval philosopher’s contribution to current debate
In this article I shall therefore take a closer look at how people thought about the subject of memory and why memory was considered so important in the Middle Ages.
This paper therefore explores how important moral philosophy was, during the Italian Renaissance, as an independent university subject, and whether its status had a direct relationship with that of rhetorical studies
This article examines the changing political landscape of Medicean Florence, from Cosimo de’ Medici (1389-1464) to his grandson Lorenzo the Magnificent (1449-1492), through the letters of the celebrated neo-Platonist philosopher Marsilio Ficino (1433-99).
‘In spite of the variety and difference of opinion, still all men agree in loving and pursuing the goal of good.’
The medieval literature was written with a purpose to teach Christian dogmas to the masses. The prose and poetry of the time meant to show men the ugliness of sin and the beauty of goodness.
Throughout the Middle Ages, religious iconography was a main theme of art and the Church heavily patronized works that embodied virtuous ideals. Art was often used as a religious implement in which the Church instructed the illiterate masses. However, art can also represent pain and trauma acting as an outlet for the artist.
Everyone who has studied medieval or modern history knows that the periodisation of the eras on either side of the Renaissance provides much food for thought. This contribution aims irst to address the usefulness of the widespread concept of the ‘Northern Renaissance’.
Medieval philosophers clearly recognized that emotions are not simply “raw feelings” but complex mental states that include cognitive components. They analyzed these components both on the sensory and on the intellectual level, paying particular attention to the different types of cognition that are involved.
Richard Cross, Stephen Gersh and Douglas Hedley speaking at the University of Notre Dame