By Jorge J. E. Gracia, Timothy B. Noone
This finished reference quantity positive aspects essays by way of one of the most distinctive students within the box.
- Provides a complete "who's who" consultant to medieval philosophers.
- Offers a clean mixture of essays offering ancient context through one hundred forty alphabetically prepared entries on person thinkers.
- Constitutes an largely cross-referenced and listed resource.
- Written through a unusual forged of philosophers.
- Spans the historical past of medieval philosophy from the fourth century advert to the 15th century.
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Additional info for A companion to philosophy in the middle ages
1991), Atoms, Pneuma and Tranquility: Epicurean and Stoic Themes in European Thought, Cambridge and New York: Cambridge University Press. Siraisi, N. G. (1987), Avicenna in Renaissance Italy: The Canon and Medical Teaching in Italian Universities after 1500, Princeton, NJ: Princeton University Press. Thijssen, J. M. M. H. (1998), Censure and Heresy at the University of Paris, 1200–1440, Philadelphia: University of Pennsylvania Press. Van Steenberghen, F. (1946), Aristote en Occident: les origines de l’aristotelisme parisien, Louvain: Éditions de l’Institut Supérieur de Philosophie.
118). , a Franciscan critic of Scotus’s theory of being, offered an alternative conception of being. He, in a way, follows both Henry of Ghent and Scotus, while yet disagreeing with both of them. Like Henry, Auriol will argue that our concept of being is confused. However, he gives ‘confused’ a different meaning: our concept of being is confused because it does not leave modes and ultimate differences distinctly outside its ambit. It includes them in an implicit way. Like Scotus’s view, Auriol’s conception of being allows 28 it to be predicable of God and creatures.
In so doing, he follows a long biblical and church tradition of acknowledging indebtedness to the teachers of spiritual realities, fathers in the faith. Saint Paul in his First Letter to the Corinthians (4: 14–15) stated: “I am not writing this to make you ashamed, but to admonish you as my beloved children. For though you might have ten thousand guardians in Christ, you do not have many fathers. ” Clement of Alexandria (Stromata (Miscellanies) I, c. 1; PG 8, 687–90) led a long list of those who acknowledged the importance of spiritual fathers when he explained: “It is a good thing, I reckon, to leave to posterity good children.
A companion to philosophy in the middle ages by Jorge J. E. Gracia, Timothy B. Noone