Der Alexandrismus an den Universitäten im späten Mittelalter

1996 ◽  
Vol 1 ◽  
pp. 81-109
Author(s):  
Olaf Pluta
Keyword(s):  
Middle Ages ◽  
Roman Catholic ◽  
Human Soul ◽  
13Th Century ◽  
Late Medieval ◽  
Catholic Faith ◽  
Albert The Great ◽  
Alexander Of Aphrodisias ◽  
History Of ◽  
Medieval Universities

Abstract This essay outlines the history of Alexandrism in the Middle Ages, focusing on the reception of Alexander of Aphrodisias in the late-medieval universities. Alexander of Aphrodisias met with severe criticism in the 13th century from William of Auvergne, Albert the Great and Thomas of Aquinas among others, but in the 14th century this attitude changed completely with John Buridan, giving way to a positive and productive adoption of his theories. The centerpiece of the controversy was Alexander's doctrine that the human soul is similar to the animal soul and hence mortal "like the soul of a dog or a donkey." Previously condemned as the absurd thesis of an outsider - wrongly so, because Alexander was perfectly in line with a long peripatetic tradition beginning with Dikaiarch of Messene and Straton of Lampsakos -, this doctrine was now considered philosophically superior to and sounder than the competing theories of Averroes and the Roman Catholic faith. In connection with this doctrine, Buridan stated that some higher species of animals have the ability to think like a man or an ape (sicut homo vel simia) and that an ape can even be said to have some reason. Buridan's interpretation of Alexander was disseminated at the universities of the 14th and 15th centuries by his many followers, including Lawrence of Lindores, Marsilius of Inghen (who defended Alexander against Albert the Great), Nicholas of Amsterdam, Biagio Pelacani of Parma and Benedikt Hesse of Kraków.

scholarly journals LATE MEDIEVAL MONUMENTS IN THE MATSUTA GLADE OF THE DIGOR GORGE

Kavkaz-forum ◽  
2021 ◽  
pp. 101-119
Author(s):  
Г.Н . Вольная (Керцева)
Keyword(s):  
Material Culture ◽  
Middle Ages ◽  
Local Population ◽  
Field Research ◽  
Burial Ground ◽  
Late Medieval ◽  
Funeral Rite ◽  
Late Middle Ages ◽  
Project Construction ◽  
History Of

Материальная культура позднего средневековья Дигорского ущелья Северной Осетии недостаточно хорошо изучена по сравнению с другими периодами. В статье впервые представлен комплекс археологических памятников, расположенных на Поляне Мацута Дигорского ущелья: памятники, их расположение, история изучения. Цель исследования – рассмотреть Поляну Мацута как погребальный и культовый комплекс, где находятся позднесредневековые полуподземные склепы, каменные ящики, менгиры, цырты, «нартовский» ныхас, поселения кобанского и аланского периодов. Это памятники являются почитаемыми у местного населения, упоминаются в нартовском эпосе. В статье использовались полевые методы исследования, метод анализа и аналогий. В статье представлен авторский материал спасательных раскопок 2020 г. «Грунтового могильника Мацута I, средневековье» XVI-XVIII вв. в зоне реализации проекта «Строительство фельдшерско-акушерского пункта в с. Мацута». Могильник представляет собой погребения в каменных ящиках. Всего было раскопано 75 ящиков, в которых покойные лежали вытянуто на спине головой на запад с широтными отклонениями. Некоторые ранние погребения сопровождаются обрядом кремации. Погребальный обряд находит аналогии в горной Балкарии. Для погребального обряда характерно отсутствие керамической посуды в погребениях. Над ранними погребениями могильника была устроена тризна с кремацией и большим количеством фрагментированной керамики, скорее всего местного производства. Погребальный инвентарь достаточно беден и характерен для горнокавказской культуры позднего средневековья. Во взрослых погребениях найдены одежда, обувь, пояса, головные уборы, пояса; в женских – украшения; в мужских – ножи, оселки. В детских погребениях (в большинстве случаев) слева от головы обнаружены только куриные яйца, либо погребальный инвентарь совсем отсутствует. Отмечается высокая детская смертность. Детские погребения составляют почти 50% от всего числа раскопанных погребений. The material culture of the late middle ages of the Digor gorge in North Ossetia is not well studied in comparison with other periods. The article presents for the first time a complex of archaeological monuments located in The Matsuta Glade of the Digor gorge: monuments, their location, and history of study. The purpose of the study is to consider the Matsuta Glade as a funerary and cult complex, where there are late medieval semi-underground crypts, stone boxes, menhirs, tsyrts, "nartovsky" Nykhas, settlements of the Koban and Alan periods. These monuments are revered by the local population, mentioned in the Nart epic. The article uses field research methods, the method of analysis and analogies. The article presents the author's material of rescue excavations in 2020 of the "Ground burial ground of Matsuta I, middle ages" of the XVI-XVIII centuries in the area of the project "Construction of a paramedic and midwifery station in the village of Matsuta". The burial ground is a burial in stone boxes. In total, 75 boxes were excavated, in which the deceased lay stretched out on their backs with their heads facing West with latitude deviations. Some early burials are accompanied by a cremation ceremony. The funeral rite finds analogies in the mountainous Balkaria. The funeral rite is characterized by the absence of ceramic dishes in the burials. A funeral feast with cremation and a large amount of fragmented pottery, most likely of local production, was built over the early burials of the burial ground. The grave goods are rather poor and typical for mountain Caucasian culture of the late middle ages. In adult burials found clothes, shoes, belts, headwear, belts; women's jewelry; the men's knives, whetstones. In most children's burials, only chicken eggs are found to the left of the head, or there is no burial equipment at all. Children's funerals account for almost 50% of the total number of excavated graves.

Mineralogy, Botany and Zoology in Medieval Hebrew Encyclopaedias

1996 ◽  
Vol 6 (2) ◽  
pp. 263-315 ◽  
Author(s):  
Mauro Zonta
Keyword(s):  
Middle Ages ◽  
13Th Century ◽  
Principal Feature ◽  
Scientific Discussion ◽  
Albert The Great ◽  
Descriptive Approach ◽  
The Middle Ages ◽  
Medieval Hebrew

There are three principal philosophical-scientific encyclopaedias written in Hebrew during the Middle Ages: Yehudah ha-Cohen'sMidrash ha-Ḥokmah(1245–1247), Shem Tov ibn Falaquera'sDe'ot ha-Filosofim(ca. 1270) and Gershon ben Shlomoh'sSha'ar ha-Shamayin(end of the 13th century). All three include detailed treatments of zoology, and the last two of botany and mineralogy as well. The principal feature of their treatments is their “theoretical” – not merely “descriptive” – approach: these encyclopaedias do not contain only lists of stones, plants and animals (such as other Arabic and Latin Medieval encyclopaedias), but also attempts at systematization and philosophical arrangement of the various available theories in the fields of mineralogy, botany and zoologyquasciences. An examination of the doctrines and the sources of these texts shows that, while the treatment of zoology relies upon Aristotle's zoological works and, above all, theirCompendiaby Averroes, the treatment of mineralogy and botany reflects the non-Aristotelian theories of theBrethren of Purity(Iḫwān al-Ṣafā'), rather than such texts as pseudo-Aristotle'sDe lapidibusand Nicolaus Damascenus'De plantis. In particular, Falaquera's encyclopaedia represents the most convincing effort to provide a truly scientific discussion of mineralogy and botany, comparable to that of his contemporary Albert the Great, and based upon theBrethren, Avicenna and, maybe, some lost works by Averroes.

Introduction

2019 ◽  
pp. 1-12
Author(s):  
George E. Demacopoulos
Keyword(s):  
Middle Ages ◽  
Church And State ◽  
Roman Catholic ◽  
The Balkans ◽  
Mature Form ◽  
Fourth Crusade ◽  
Cultural Alienation ◽  
History Of ◽  
Colonial Encounter

This introductory chapter begins with a brief history of the Fourth Crusade. When Pope Innocent III ascended Peter's throne in 1198, he almost immediately began planning for what was supposed to be the largest crusade to date. What is important to the present study is the fact that the crusaders transformed the very structure of Byzantine society by seizing control of both church and state and by often imposing a Western feudal structure throughout the Balkans that would serve as a beachhead for further Frankish and papal aspirations in the Christian East. By framing the events of the Fourth Crusade as a kind of colonial encounter, this book draws from some of the basic insights of postcolonial critique to look in new ways at the discourse of Orthodox/Roman Catholic difference that took its mature form in the thirteenth century. As such, one of the most important conclusions of this study is that the development of the most vitriolic statements of Orthodox/Catholic religious polemic in the Middle Ages were based in political and cultural alienation, not theological development.

The Origins of the Parish Mission in England and the Early Passionist Apostolate, 1840–1850

1964 ◽  
Vol 15 (1) ◽  
pp. 60-75 ◽  
Author(s):  
Conrad Charles
Keyword(s):  
Rapid Growth ◽  
Roman Catholic ◽  
Catholic Faith ◽  
Rapid Propagation ◽  
The People ◽  
History Of

The history of the Parish Mission in England begins with a petition addressed to pope Gregory XVI by Monsignor Wiseman at the end of January 1840.In this document, Mgr. Wiseman expressed his belief that the situation in England gave well-founded hopes for the rapid propagation of the Roman Catholic faith, so long as favourable circumstances were seconded by energetic measures. He said that his own journeys throughout England, the opinion of the Vicars Apostolic, of the clergy and of the people, had confirmed him in his conviction that an Institute of missionary priests would be most efficacious, even necessary, if this rapid growth of Catholicism was to become a reality.

scholarly journals THE SACRED PLACES OF THE KAZAKH HISTORY:MARTOBE AND KULTOBE

2021 ◽  
Vol 68 (1) ◽  
Author(s):  
M.B. Kozha ◽  
◽  
K.M. Zhetibaev ◽  
Keyword(s):  
Middle Ages ◽  
General Meeting ◽  
Sacred Places ◽  
Historical Sources ◽  
Late Medieval ◽  
Documentary Data ◽  
Late Middle Ages ◽  
History Of ◽  
The City

The article discusses the sacred places of the Kazakh history of the late Middle Ages: Martobe and Kultobe - historical places where the steppe elite once a year (usually in the fall) gathered for a general meeting and resolved issues - the conclusion of peace, the declaration of war, the redistribution of pastures, and the determination of nomadic routes. The article has collected and analyzed all known data from historical sources reporting on these places.Based on documentary data and a historiographic survey, the localization of the Martobe and Kultobe hills is presented. Archeology data and messages from representatives of the Kazakh intelligentsia of the 19th and early 19th centuries. XX century together with information from Russian scholars and the results of research by modern historians, they can more reasonably localize the location of Kultobe near the late medieval city of Turkestan and Martobe near the city of Sairam, and make an assumption about the chronological framework for holding general Kazakh meetings in these places.

scholarly journals Moralna wymowa gestu namaszczenia stóp i głowy Jezusa w Quaestio de Maria Magdalena et Maria sorore Lazari et Marthae Joachima z Fiore

Vox Patrum ◽  
2018 ◽  
Vol 69 ◽  
pp. 175-193
Author(s):  
Jan Grzeszczak
Keyword(s):  
Middle Ages ◽  
Holy Spirit ◽  
Middle Age ◽  
Religious Life ◽  
13Th Century ◽  
12Th Century ◽  
The Holy Spirit ◽  
History Of ◽  
The Right ◽  
Joachim Of Fiore

Joachim of Fiore (1135-1202) – a Middle Age exegete and mystic – is the author of an impressive work on the vision of history, whose most renown ele­ment is the tertius status, i.e. the age of the Holy Spirit which precedes the end of the world and the Final Judgment. As an author, Joachim was also interested in the history of religious life in the Middle Ages and in various exegetical tools which he developed to analyze this subject. In his works, especially the minor ones, he also discusses practical problems related to religious life in the 12th century. The small tractate, Questio de Maria Magdalena et Maria sorore Lazari et Marthae, has been preserved in a single 13th century manuscript and is kept in the Biblioteca Antoniana in Padua. In his exegesis on various Gospel passages which deal with the anointing of Jesus’ feet and head in Galilee and Bethany, Joachim of Fiore intends to show that the actions of women who performed this gesture pos­sess a hidden moral significance: the certainty concerning the internal unity that occurs between contemplation and the virtue of humility. An example of this unity is Mary of Bethany who anointed the feet of Jesus and wiped them with her hair (cf. Jn 12:3) as a person who is humble and – at the same time – given to contem­plation. Still – according to Joachim – as a righteous person, she had the right to reach for the head of the Savior.

scholarly journals The Image of the Madrasah in Illustrations of Medieval Arabic Manuscripts

2021 ◽  
Vol 11 (2) ◽  
pp. 243-262
Author(s):  
Tatiana Kh. Starodub ◽  
Keyword(s):  
General Education ◽  
Middle Ages ◽  
Correct Answer ◽  
Visual Image ◽  
Religious Institutions ◽  
13Th Century ◽  
Arabic Word ◽  
Dwelling House ◽  
Education School ◽  
History Of

The article considers the visual image of the Madrasah in miniatures of Arabic manuscripts of the 13th century as both scientific and theological treatises, and literary works. Illustrated Arabic manuscripts are relatively rare, but they exist, and constitute one of the most fascinating, but little-studied pages in the history of the spiritual and artistic culture of the Arab Middle Ages. Amongst the hard-to-solve riddles there are some colorful pictures in the frontispiece design or in the text of a manuscript, which can raise the question: what is depicted here? The inscriptions on the margins of a page or inside the miniatures, added as explanations by the later owners, do not always provide the correct answer, since from one era to another the concepts and representations change significantly. In the life of Medieval Muslim society, the Arabic word “madrasah” could mean both a general education school and a theological university, where scientists study the works of their predecessors, conduct scientific research, make new discoveries, and defend their theories. In all cases, madrasahs remain religious institutions and buildings, second in importance after the Mosque. However, unlike a Mosque, with a niche of a mihrab or a ladder of a minbar, the image of a Madrasah is difficult to distinguish from buildings such as a dwelling house, a caravanserai, a Sufi abode or a courtroom. In miniatures of medieval Arabic manuscripts, the image of a Madrasah can also arise by association with portrayals of sages and their listeners, scientists and their students, authors who write their works, or scribes who rewrite them. The architectural image of the Madrasah can be created both by a detailed illustration of its interior, and by the conditional “architectural” decoration of a scene of a lesson at school or meeting of scientists.

Aristotle

Classics ◽  
2020 ◽  
Author(s):  
Carlo Natali ◽  
Gaia Bagnati
Keyword(s):  
Middle Ages ◽  
Main Part ◽  
18Th Century ◽  
Formal Structure ◽  
Hellenistic Period ◽  
13Th Century ◽  
Basic Difference ◽  
History Of ◽  
Basic Ideas ◽  
The Relationship

Aristotle (384–322 bce) was a younger disciple and colleague of Plato. They are the two most famous and important ancient philosophers, and Aristotle is the only Platonic disciple whose works have been transmitted to us. The relationship between the two thinkers is complex: they share some basic ideas but the disciple is a strong critic of some aspects of his master’s thought, a fact not unusual in the relationships between master and disciple. He agrees with Plato on a rejection of materialism in favor of the idea that our world is the result of a formal structure that can be formulated in rational and scientific definitions. On the other hand, he thinks that sensible moving entities contain in themselves their forms and because of that they can be the object of scientific knowledge, i.e., a universal and deductible knowledge and not only of a true unstable opinion as Plato maintained. They also are the real substances. From this basic difference many oppositions between Aristotle and his master derive. In the history of philosophy Aristotle suffered a complex destiny, different from Plato’s continuous success. In some periods he was neglected, for instance in the Hellenistic period and from the 18th century until the main part of 19th century. In other periods he achieved great fame, for instance in later Antiquity, in the Middle Ages from the 13th century, and also in our own time. The authors would like to thank warmly Professor Iain MacPherson for revising their far-from-perfect English.

Gothic Architecture

Art History ◽  
2018 ◽  
Author(s):  
Robert Bork ◽  
Marc Schurr
Keyword(s):  
Middle Ages ◽  
Industrial Revolution ◽  
Functional Requirements ◽  
Stained Glass ◽  
13Th Century ◽  
Gothic Architecture ◽  
12Th Century ◽  
Leading Position ◽  
History Of ◽  
Church Design

The architectural tradition now known as Gothic flourished across most of Europe throughout the later Middle Ages, producing spectacular structures that dominate their home cities even in the 21st century, such as the cathedrals of Chartres, Lincoln, Strasbourg, Milan, and Segovia. All of these buildings incorporate pointed arches, ribbed vaults, traceried windows, spires, pinnacles, and prominent buttresses, including flying buttresses. The development of these stereotypically Gothic features involved the bold extrapolation of motifs seen in the preceding Romanesque style. Although these period labels were not used in the Middle Ages, the Gothic mode was recognized as innovative when it first emerged in the 12th century, and it continued to be identified with the modern in the four centuries that followed. This mode first arose in northern France, and by the middle of the 13th century, French builders had created cathedrals and churches with daringly skeletal structures whose lightness would not be rivaled until the Industrial Revolution. Meanwhile, the fashion for Gothic forms had begun to spread across Europe so that the interplay between international currents and indigenous influences gave rise to a wide variety of national and regional styles. The Gothic mode achieved its fullest expression in the realm of church design, but even there its application was less than wholly systematic, and many important church buildings thus lack one or more of the features stereotypically associated with the style. Many forms originally developed in the context of church design, conversely, eventually became fashionable in secular construction, despite the different functional requirements of these building types. In the meantime, Gothic builders engaged in fruitful dialogue with makers of manuscripts, goldwork, stained glass, sculpture, and liturgical furniture, fostering the cross-medium exchange of ideas and motifs. The Gothic mode dominated European architectural production until the early 16th century, more than a century after the revival of Antique architectural fashions began in Renaissance Florence. The term “Gothic,” in fact, has its roots in the writings of Italian Renaissance authors who falsely associated this highly sophisticated late medieval tradition with the supposedly barbaric Goths who had sacked Rome a millennium earlier. Although profoundly misleading from a historical perspective, this terminology has endured, in part perhaps because it captures an idea of the Gothic as a foil to the classical tradition. Indeed, while the Gothic mode lost its leading position in the decades after 1500 because of the growing taste for Renaissance classicism, it enjoyed several afterlives in the following centuries, inspiring the designers of structures ranging from scrupulously historicizing neo-Gothic churches and university buildings to soaring skyscrapers. The Gothic tradition thus ranks among the most significant currents in the history of Western architecture. For sake of coherence, the present article considers only the development of the original Gothic tradition in medieval Europe, and for sake of concision it cites only books, with an emphasis on synthetic studies whose own bibliographies can serve as useful pointers to monographic studies and more specialized periodical literature.

Some pedagogical and syntactical aspects of Francesco da Buti’s (1324–1406) Regule grammaticales

2017 ◽  
Vol 44 (2-3) ◽  
pp. 204-227
Author(s):  
Chiara Martinelli
Keyword(s):  
Middle Ages ◽  
Central Italy ◽  
Important Place ◽  
Late Medieval ◽  
14Th Century ◽  
Medieval Italy ◽  
History Of ◽  
Ars Dictaminis ◽  
The Middle Ages

Abstract This essay aims at giving an account of some pedagogical and syntactical aspects of Francesco da buti’s (1324–1406) Regule grammaticales, a Latin grammar written in Central Italy in the second half of the 14th century. It occupies an important place in the history of positive grammar, providing an excellent example of Latin teaching in late medieval Italy. In fact, da Buti treatise deals not only with grammar, but also with rhetoric and Ars dictaminis, as was customary in the Italian tradition in the final centuries of the Middle Ages. This article analyzes the sections devoted to nouns and verbs, while also pointing out some pedagogical features, such as the exercises of the thèmata and the use of the vernacular as a tool for learning Latin composition.

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