While scholars have provided many interesting insights into the role of Aristotle in shaping later political theory, I argue that they are inadequate to explain the rapid “Aristotelianization” of political thought in the later Middle Ages.
Political Science in Late Medieval Europe: The Aristotelian Paradigm and How It Shaped the Study of Politics in the West
Connecting Theory and Practice: A Review of the Work of Five Early Contributors to the Ethics of Management
Boethius, Gregory the Great, Alfred the Great, Stephen Langton and Thomas More
Avicenna (980 – 1037 AD) known as the prince of physicians in the west was one of the most prominent Persian thinkers, philosophers, and physicians. Owing to his interests in cardiology, he authored considerable works on different aspects of cardiology.
Valla wrote about Epicureanism before the Renaissance rediscovery of classical Epicurean texts. Poggio Bracciolini had not yet circulated his newly-discovered manuscript of first century Epicurean philosopher Lucretius’ De rerum natura, and Valla wrote without access to Diogenes Laertius’ Lives of the Philosophers, which discussed Epicurus’ teachings in greater detail.
All legislation of Byzantium from the earliest times also condemned abortions. Consequently, foeticide was considered equal to murder and infanticide and the result was severe punishments for all persons who participated in an abortive technique reliant on drugs or other methods. The punishments could extend to exile, confiscation of property and death.
Duns Scotus, from his early years as a philosopher and theologian was confronted with this problem from within Aristotelian philosophy. And he gave a novel answer to it, one which differed from the Thomistic account.
My approach in this paper will be to look at Bouvet’s view on the nature of warfare under these broad guidelines, and to treat them as a part of the greater tradition of medieval thought that was fed simulatenously by both pagan and Christian writings.
This paper argues that, from about the eleventh century CE, a new and distinctive model of corruption accompanied the rediscovery and increased availability of a number of classical texts and ideals, particularly those of Cicero and the Roman Jurists.
For various reasons north Italy toward the end of the fourteenth century seemed peculiarly adapted to become the seat of another classical renaissance, though of one some what different in character and results from that which had already run its course.
Fools are legion. This self-evident truth, vouched for by Holy Scripture, is quoted more than twenty times by Thomas Aquinas: ‘stultorum infinitus est numerus’.
I’ll begin with Abelard’s antirealism about universals, since it is the key to his irrealism. It provides the foundation for his conviction that only individuals exist, a thesis that calls for further analysis of the nature of individuals
The investigation is conducted through a study of opposites into which being is divided. These opposites are principally the one and the many, potency and act, truth and falsity.
Abū al-Walīd Muhammad ibn Ahmad ibn Muhammad ibn Rushd—or Averroës, as he was known to Latin readers—was born in 1126 at the far western edge of the Islamic world, in Córdoba, Spain.
Oxford’s medieval philosophers deserve greater recognition, says Mark Thakkar
Let me begin my own discussion of Aquinas by saying that it seems to me that Cohen adequately proved that it was a mistake to view the sensible form as existing in the soul rather than the organ, and that Aquinas is not denying to the sensible form as received by the sensor a place in the physical world, or indeed physical existence, when he says it exists immaterially or spiritually.
Exegesis According to the Rules of Philosophy or the Rule of Faith?: Methodological Conflict in the Ninth-Century Predestination Controversy
The development of biblical exegesis, as Contreni shows, was rapid, but not homogeneous. On the one hand, one of the main ways to acquire biblical wisdom was to rely on the interpretations and teaching of the Holy Fathers, whose texts were studied, assimilated, simplified, collected, and taught. On the other hand, Alcuin’s revival of the liberal arts6 paved the way for the rise of another method of biblical exegesis.
In “spending most of his life out of doors, in all seasons” Francis defies the basis of what we call civilized existence; if history is about progress in terms of making human life secure from nature’s vagaries, Francis rejects such a conception of history, along with its false sense of security, in order to situate human life in and as the natural world.
Eriugena, master of the liberal arts, translator, philologue, poet, philosopher, and theologian, ‘reinvented the greater part of the theses of Neoplatonism’, by his time largely forgotten in the Latin West.
In the philosophical part of the project we chose not to use Abelardís work Dialogue of the Philosopher with a Jew and a Christian, which explains his views on different religions. Since we decided to use the Letters of Direction in order to get an overview about Abelardís view on Christianity, there appeared to be little need for the aforementioned book.
However, as G. Théry later discovered, Traube’s point of departure—the citations of Dionysius in Hincmar’s treatise on predestination—was faulty. Since Traube published his notes on the manuscripts of the Versio, Théry has proven that the citations in Hincmar’s Liber de praedestinatione come from Hilduin’s translation rather than that of Eriugena.
This is a summary of the The London Medieval Graduate Network Inaugural Conference by Rachel Scott. The conference was held on November 2nd at King’s College London.