Aristotle’s ‘Peri hermeneias’ in Medieval Latin and Arabic Philosophy: Logic and the Linguistic Arts

Author(s):  
Deborah L. Black

In many fields within the history of medieval philosophy, the comparison of the Latin and Arabic Aristotelian commentary traditions must be concerned in large measure with the influence of Arabic authors, especially Avicenna and Averroes, upon their Latin successors. In the case of the commentary tradition on the Peri hermeneias, however, the question of influence plays little or no part in such comparative considerations. Yet the absence of a direct influence of Arabic philosophers upon their Latin counterparts does have its own peculiar advantages, since it provides an opportunity to explore the effects upon Aristotelian exegesis of the different linguistic backgrounds of Arabic and Latin authors.

2021 ◽  
Vol 26 (3) ◽  
pp. 254-288
Author(s):  
Lisa Devriese

Abstract This article examines the medieval reception history of De coloribus. This pseudo-Aristotelian treatise on colors was translated from Greek into Latin in the thirteenth century, but the question of its success and use by contemporary scholars has not yet received any attention. After an examination of its medieval commentary tradition, the marginal glosses, and the first attestations, I conclude that De coloribus was scarcely used in the medieval Latin West, although the translation survived in a significant number of manuscripts. In the second part of the article, I look into some possible explanations for this limited reception history. One of the main factors is the availability of several alternative discussions on color in the Aristotelian corpus as well as in the non-Aristotelian scientific literature.


1927 ◽  
Vol 36 (2) ◽  
pp. 201
Author(s):  
Glenn R. Morrow ◽  
Horatio W. Dresser

Traditio ◽  
1966 ◽  
Vol 22 ◽  
pp. 1-41 ◽  
Author(s):  
Joseph Szövérffy

It is over a decade since a study of legends of St. Peter in medieval Latin hymns appeared (Traditio 10 [1954] 275–322), followed not only by a number of other monographs but also by a more comprehensive investigation of the history of medieval Latin hymnody, now completed. The questions raised in that article in Traditio have still their significance and the search for a suitable method, or methods, in hymnology is not yet ended. Successive investigations in this field have gradually revealed some of the possibilities in hymnological research; we have noted that the study of legends and narrative sources reflected in hymn-texts may result in concrete discoveries which aid the analytic investigation of medieval hymns. Through them we often come to learn something about the contemporary intellectual trends and the ideas that were lingering in the minds of the people of those times. We also discover echoes of popular beliefs and cults by analyzing certain elements of the hymns. Further investigations in the terminology and style of the hymns can lead us to medieval exegetic and homiletic literature, to patristic sources and the like, which, too, left their imprint on Latin hymnody.


2014 ◽  
Vol 11 ◽  
pp. 72-81
Author(s):  
Peter Wood

In April, 1845, the Rev. Richard Taylor passed through the area of the North Island now marked by the town of Levin. At this time, he described Lake Horowhenua as being of singular appearance for the small storehouses built over the water on poles. As was his predilection, Taylor made a drawing of the lake huts, a version of which was belatedly included in the second edition of his most important literary contribution, Te Ika-a-Māui (1870). This image would have remained as little more than a questionable curiosity was it not for Messrs Black Bros who, in the course of exploring the lake bed for Māori artefacts in 1932, legitimised Taylor's observation with their discovery of the submerged architectural remains of an aquatic hut. Nonetheless, almost a century after Taylor's original diary entry, GL Adkin, writing for The Journal of the Polynesian Society, lamented the neglect shown toward these remarkable structures, and which he cited as just one example of the "tantalising gaps" in the recorded history of Māori custom and culture. Sadly, it is well beyond the scope of this research to properly redress the historical neglect shown toward lake pātaka. What I do wish to do is to link these structures to an event on the shores of the Lake of Zurich, Switzerland, when Dr Ferdinand Keller noticed some half-submerged piles in 1854. Upon these remains Keller made a great, if erroneous, case for primitive "pile-work habitations" in the Swiss lakes. The impact of this argument cannot be understated. It became the privileged model for architectural origins in the German and French parts of Switzerland, and by the 1890s it was a part of standard teaching texts in Swiss schools, where it was firmly inculcated into the curriculum at the time that Charles Edouard Jeanneret was a child. This in turn has led Vogt to suggest that, in Keller's "dwellings on the water," Le Corbusier found a Primitive Hut typology that underpinned all his architectural thinking, and which is made most explicit in his principled use of piloti. What makes this all the more involved is that Keller, in searching for examples to visualise the construction of the Swiss lake dwellings, turned to the Pacific (which he categorised as at a developmental stage of architectural evolution akin to early Europe). In this paper I identify the exact etching by Louis Auguste de Sainson that Keller took for direct influence. The problem, however, is that de Sainson depicted a conventional whare built on land, and Keller transposed it to the water. So we have on the one side of this paper an authentic lake whare that is all but forgotten, and a famed European lake-hut that is all but Māori, and between the two is the figure of Le Corbusier who may or may not have unknowingly based one on his major innovations on influences found in the pātaka of Lake Horowhenua.


Slovene ◽  
2018 ◽  
Vol 7 (1) ◽  
pp. 71-92
Author(s):  
Alexander A. Kazakov

Hegumen Joseph of Volokolamsk’s writings and Archbishop Gennady of Novgorod’s epistles are the bulk of sources for the history of the heresy movement known as the “Judaizers”. However, the subject of relationship between these two accusers of heresy is still not sufficiently studied, and we have no proof of direct contacts between the Volotsk monastery and the Archbishop’s throne. At the same time, using the hagiographical sources about Joseph Volotsky allows us to suggest that these contacts did exist in the form of exchanging letters, and some books at the Volotsk Monastery library, judging by the scribes’ additions, were made at the scriptorium of the Novgorodian throne. The transfer of several works from Novgorod to Volok probably was a decisive factor for hegumen Joseph’s notions of the heresy, and some of the works received had direct influence on his polemic essays against the heretics. The author proposes a hypothesis that the notions of Judaic origins of the heresy were formed as a result of Archbishop Gennady comparing iconolatry practices occurring in Novgorod with the description of iconoclasm from The Epistle of Photios, the Patriarch of Constantinople, to Mikhail, the Prince of Bulgaria. Thus, iconoclasm became one of the main features of the “Judaizers”. But the “Judaizers” themselves did not view their common worshipping practices as heretical. This attitude towards the accusations allowed Archbishop Gennady to also accuse them of involvement with the Messalian heresy. Gennady based his charges on The Old Slavonic Nomocanon paragraphs on Messalians. Probably, the manuscript of this Nomocanon was delivered from Novgorod Archiepiscopal Court to Volokolamsk monastery along with the copies of other “Judaizers”’ writings, found by the archbishop. Some paragraphs on Messalians from the The Old Slavonic Nomocanon brought us to conclusion that they were used by Joseph Volotsky as the main source for his theory of “wise guiles”, which were supposed to reveal heretics.


1969 ◽  
Vol 23 (4) ◽  
pp. 304 ◽  
Author(s):  
J. C. M. van Winden ◽  
A. H. Armstrong

Author(s):  
Gregory P. A. Levine

Chapter Five traces a postwar history of Zen as it emerged as a compelling and useful matrix for a Cold War era spiritual, social, political, and artistic conditions. Our present-day “Zenny Zeitgeist,” as I call it, developed in large measure from this period. But careful examination of the postwar Zen boom—in its varied manifestations, including serious Zen teaching and practice, Beat Zen and various countercultural Zen creative movements—reveals that Zen was by no means singular (if it ever was), solely related to religion, strictly serious, and exclusive to Japan or East Asia. Moreover, Zen and Zen inspired art became the focus of debate and even venomous attack. Public intellectuals and Zen teachers including D. T. Suzuki, Hu Shih, Philip Kapleau, Arthur Koestler, and Ruth Fuller Sasaki wrestled with each others representations of Zen and sought to resolve questions of authenticity and value, history and practice.


Author(s):  
Song Gang

This essay examines the first Chinese New Testament translated by the missionary of the Paris Foreign Missions Society (M.E.P.) Jean Basset (1662–1707) in collaboration with Confucian convert Johan Su in the early Qing period. Though they did not complete a full translation of the New Testament, the work carried unique characteristics that went beyond the limitations of its time. One of the original manuscripts also exerted direct influence on nineteenth-century Protestant translations. With in-depth analysis of this exemplary piece among early Catholic endeavors, the essay addresses a set of key concerns that have not been sufficiently studied, including Basset’s vision of a Chinese Bible, the translation principle and techniques, Christian and Chinese terminology, and the interface of biblical translations and Chinese language and literature. The findings of this study offer fresh insights and facilitate a re-evaluation of Catholic contributions and legacy in the history of the Bible in China.


2021 ◽  
pp. 3-8
Author(s):  
Michael Frede

This introductory chapter provides an overview of the study of the history of philosophy. In general, there is an enormous difference between those who concern themselves with ancient philosophy, those who concern themselves with medieval philosophy, and the students of the history of modern philosophy. And, across this distinction, there is a great variety of approaches. One should not forget that the historiography of philosophy itself in many ways is a product of history and reflects the historical context in which it is pursued. Nevertheless, what this book is interested in is not the factual question of why historians of philosophy do what they do, but the theoretical question, the question of how one ought to conceive of and explain what they do; though they themselves in this work may not in fact be guided by these assumptions and principles, there must be such principles to the extent that their activity is a rational activity. It is also important to note that philosophers tend to criticize historians of philosophy as being unduly historical and not sufficiently philosophical.


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