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

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

ISBN-10: 0631216723

ISBN-13: 9780631216728

This accomplished reference quantity gains essays by way of the most distinctive students within the box.

  • Provides a accomplished "who's who" advisor to medieval philosophers.
  • Offers a clean mixture of essays offering ancient context through a hundred and forty alphabetically prepared entries on person thinkers.
  • Constitutes an widely cross-referenced and listed resource.
  • Written by way of a wonderful solid of philosophers.
  • Spans the heritage of medieval philosophy from the fourth century advert to the 15th century.

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Extra info for A companion to philosophy in the middle ages

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Eds. (1994), The Introduction of Arabic Philosophy into Europe, Leiden and New York: Brill. Colish, M. 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.

For Scotus, we can have a univocal concept of being. It is a concept that is common: not proper to any being, but rather a concept that is predicable of all beings, including God. It is a concept that Scotus describes as a distinct concept, since it leaves outside its ambit modes, such as “infinite” and “finite,” and ultimate differences. When Scotus reads Augustine’s text from Book VIII of On the Trinity, he reads it differently from Henry: “You understand this good or this being and that good or that being.

Like Scotus’s view, Auriol’s conception of being allows 28    it to be predicable of God and creatures. 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.

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

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