scholarly journals Synderesis in Late Medieval Philosophy and the Wittenberg Reformers

2012 ◽  
Vol 20 (5) ◽  
pp. 881-901 ◽  
Author(s):  
Pekka Kärkkäinen
Keyword(s):  
Medieval Philosophy ◽  
Late Medieval

scholarly journals The conclusio pulchra, mirabilis et bona: an ingenious demonstration attributable to Nicole Oresme

2018 ◽  
Vol 37 ◽  
pp. 139-168
Author(s):  
Daniel Di Liscia
Keyword(s):  
Fourteenth Century ◽  
Medieval Philosophy ◽  
Present Contribution ◽  
Late Medieval ◽  
New Approach ◽  
Short Text ◽  
Original Shape ◽  
Special Cases

Hardly any other concept has occupied the minds of philosophers and scientists as much as the con-cept of infinity. Late medieval philosophy is not an exception. Especially within the context of the so-calledcalculatorestradition a new approach emerged which prioritised the analysis of physical, mathematical, and logical problems over the determination of the essence of infinity and its defini-tion. From the fourteenth century onward, it was not unusual in this context to discuss in detail some special cases of motion which included an augmentationin infinitumof the “degrees of velocity”. This paper focuses on a particular case, the “conclusio mirabilis”, a demonstration to which Oresme could have self-referred in this treatiseDe configurationibusas a “more subtle and more difficult” proof. Whereas this short text has until now been analysed according to only one manuscript, the present contribution involves a research regarding a text conglomerate made up of at least seven manuscripts which are somehow mutually connected. It is argued that an attribution of this demon-stration to Oresme is, with due caution, possible, even if further research is still needed to determine the original shape of the text. In addition, this paper includes a short reference to two later important authors, Biagio Pelacani da Parma and Jacques Almain, whose reception of theconclusio mirabi-lisremained unnoticed in the scholarship until now.

scholarly journals Vanaf Ockham na Kusa: Die ensiklopediese aanspraak van ‘n ‘post-skolastiek’ in die Middeleeuse filosofie

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
Johann Beukes
Keyword(s):  
Political Theory ◽  
History Of Ideas ◽  
The Political ◽  
Historical Period ◽  
William Of Ockham ◽  
Medieval Philosophy ◽  
Late Medieval ◽  
Early Modernity ◽  
Marsilius Of Padua ◽  
History Of

From Ockham to Cusa: The encyclopaedic case for ‘post-scholasticism’ in Medieval philosophy. This article argues for the encyclopaedic recognition of ‘post-scholasticism’, indicating the very last and complex period (circa 1349–1464) in late Medieval philosophy, where the via moderna and logica modernorum have clearly departed from the fundamental premises of high scholasticism, the via antiqua and the logica novus, as manifested in the work of William of Ockham (and, eventually, in the political theory of Marsilius of Padua). The article argues that post-scholasticism should be distinguished from late scholasticism (exiting Ockham) and early Renaissance philosophy (entering Nicholas of Cusa). The article indicates that there is a tendency in many introductions to and secondary texts in Medieval philosophy to proceed straight from Ockham to Cusa (the ‘very last Medieval and very first Renaissance philosopher’), understating more than a century of pertinent Medieval scholarship. In the modern encyclopaedia of philosophy, this understatement manifests in either a predating of Renaissance philosophy to close the gap between Ockham and Cusa as far as possible, or in understating this period as philosophically sterile, or in, without argument, simply proceeding straight from Ockham to Cusa. The article covers some of the essential philosophical contributions presented during this fragile philosophical-historical period, indicating that post-scholasticism is indeed a difficult and complex, yet productive period in the history of late Medieval philosophy, which should not be bypassed as a trivial gateway to either Renaissance philosophy or early modernity as such, but valued for its own idiosincracies, intricacies and overall contribution to the history of ideas in philosophy and theology.

Zur Einführung

2019 ◽  
Vol 17 (51) ◽  
pp. 41-47
Author(s):  
Hanna Wojtczak
Keyword(s):  
Medieval Philosophy ◽  
Late Medieval ◽  
15Th Century

The four studies published below were originally presented as papers at the conference Philosophie, Theologie und Wissenschaft im 14. Jahrhundert. Johannes Buridan und seine Schule that took place at the Silesian University in Katowice between 12–17 September, 2004. These articles belong to a long process of exploring late medieval philosophy, particularly focused on so called via moderna. They pertain mainly to 14th and 15th century Buridanism, and above all to one of the most eminent representative of this current, i.e. Marsilius of Inghen.

scholarly journals Die ‘vyf trane’ as mistieke uitdrukking in die Dialoë van die Dominikaanse non Katharina van Siëna (1347–1380)

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Johann Beukes
Keyword(s):  
Middle Ages ◽  
Church Fathers ◽  
Medieval Philosophy ◽  
Late Medieval ◽  
Symbolic Function ◽  
Secondary Literature ◽  
The Law ◽  
The Middle Ages

The ‘five tears’ as mystical expression in the Dialogues of the Dominican nun Catherine of Siena (1347–1380). This article explores the underestimated teaching of the ‘five tears’ as mystical expression in the text Il dialogo (The dialogues, written in 1378) by the Dominican (Mantellate) nun and philosopher-theologian, Catherine of Siena (Caterina Benincasa, 1347–1380). The objective of the article is to indicate the significance of the teaching of the ‘five tears’, against the backdrop of the wider symbolic function of tears and ‘holy grief’ in Late Medieval mysticism. After presenting a biographical introduction, the contemplative, communicative and secretive import of the meaning of tears in the Middle Ages are reappraised and applied to The dialogues. By synthesising the scarce references in the relevant secondary literature, the teaching of the five tears are henceforth discussed: the tears of damnation, which are the tears of ‘evil and sinful people’; the tears of fear, which are the tears of fallen humankind in the presence of God’s judgement; the tears of gratitude, cried by a ‘saved humanity’ who now ‘see and taste God’s goodness’ (implicitly referring to the eucharist); the perfect tears, cried by people in their selfless disposition toward and love for the human Other; and the sweet tears of tenderness, cried by those who love God and humankind, in a radicalisation of Jesus of Nazareth’s summary of the Law, ‘more than thyself’. Catherine’s teaching of the ‘five tears’ certainly presents unique features and its own considerations, but should, nevertheless, be interpreted as an extension of the contemplative and secretive functions of ‘holy grief’ as already presented in Scripture and reconsidered by the Eastern and Western church fathers in the second to the fifth centuries. Catherine’s contribution to Medieval mysticism is established therein that she expanded those initial contents by presenting the teaching of the five tears as a ritualised prerequisite for development in the Medieval pilgrim’s spiritual itinerary to God.Contribution: This article contributes to scholarship in Medieval philosophy by contextualising Catherine of Siena’s teaching of the ‘five tears’ within the wider symbolic realm of tears and ‘holy grief’ in late Medieval mysticism, stressing the contemplative, communicative and secretive import of tears throughout the Middle Ages.

History of Philosophy in Lithuania (I)

1970 ◽  
Vol 10 (1) ◽  
pp. 159-166
Author(s):  
Romanas Plečkaitis
Keyword(s):  
History Of Philosophy ◽  
Teaching Philosophy ◽  
Intellectual Life ◽  
Medieval Philosophy ◽  
Late Medieval ◽  
14Th Century ◽  
European Universities ◽  
Academic History ◽  
History Of ◽  
Grand Duchy Of Lithuania

The academic History of Philosophy in Lithuania in three volumes will be published by the Institute of Culture, Philosophy and Art. The first presented volume covers the development of Lithuanian philosophy from the 16th to the 18th centuries. It includes late medieval and Renaissance philosophy, the second scholasticism and modern philosophy. The first Lithuanians to be introduced to philosophy were young members of the gentry who studied in European universities at the end of the 14th century. The recently baptized Lithuania strove to adopt Western culture and to present itself as a Western state. Some graduated from the universities as bachelors or masters of philosophy and returned to their country. At the end of the 14th century, Vilnius Cathedral School was founded. The elements of logic were probably taught there. The growth of the political and economic power of the Grand Duchy of Lithuania brought about the need for higher education. That need was significantly increased by the growing activity of various religious orders. In 1507 the Dominicans started teaching philosophy and theology to their novices. They were able to teach late medieval philosophy in its thomistic interpretation. We can regard 1507 as the year Lithuania benefited form a new phenomenon, professional philosophy, and the Dominicans as its initiators. They taught not only the disciplines of late medieval philosophy but also the basics of the other sciences. The Dominicans, and later the Jesuits, Franciscans, Bernardines, Carmelites, Trinitarians and other monastic orders, enriched intellectual life in Lithuania by teaching philosophy in their schools.

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