By Joseph W. Koterski
Via exploring the philosophical personality of a few of the best medieval thinkers, An creation to Medieval Philosophy offers a wealthy review of philosophy on the earth of Latin Christianity.
- Explores the deeply philosophical personality of such medieval thinkers as Augustine, Boethius, Eriugena, Anselm, Aquinas, Bonaventure, Scotus, and Ockham
- Reviews the relevant positive factors of the epistemological and metaphysical challenge of universals
- Shows how medieval authors tailored philosophical rules from antiquity to use to their non secular commitments
- Takes a huge philosophical process of the medieval period by,taking account of classical metaphysics, normal tradition, and non secular themes
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Extra resources for An Introduction to Medieval Philosophy: Basic Concepts
45 Bernard tended to distrust not just Abelard but the entire movement toward dialectical philosophizing, then still new, that later came to flourish with the rise of scholasticism. But despite Bernard’s efforts, the general movement in this direction proved unstoppable. The rise of the universities encouraged the responsible use of the new methods of reasoning. With the renewal of appreciation for Aristotle’s theory of science (especially as articulated in the Posterior Analytics) after the recovery of his texts in natural philosophy, scholastic philosophers worked to provide a scientia of ethics, and thinkers like Thomas Aquinas developed an ethics that balanced respect for the sovereign will of God with a vigorous naturalism that combines both the virtue ethics that medieval thinkers saw with fresh eyes in the Nicomachean Ethics46 and the incipient form of natural law theory (discussed at greater length in chapter 6 on cosmos and nature) that Christian asceticism had received from ancient Stoicism.
The use of Form and Idea as synonyms for these archetypes serves both metaphysically as a way to unify the multiplicity of instances within a kind by their “participation” in a common Form, and epistemologically as a way by which we can recognize in an Idea what is common to these many instances. 13 See Hadot (2002). 58 14 For an overview on this question, see Cochrane (2003), esp. chs. 11 and 12. 1–4, in Augustine (1991b). 6; see also his classical treatment of this problem in On Free Choice of the Will in Augustine (1982b).
16 The story of Augustine’s conversion is recounted in book eight of the Confessions, culminating in the voice he heard calling out tolle, lege (“take up and read”) that moved him to imitate the example of St. Anthony and read a passage chosen at random from the Scripture. When he read from Romans 13: 13–14, he saw no need to read any further: “At once, with the last words of this sentence, it was as if a light of relief from all anxiety flooded into my heart. ” 17 Gaunilo of Marmoutiers, Pro Insipiente (“On Behalf of the Fool”) in Anselm (1998), pp.