Thirteenth-Century Aristotelian Logic

2021 ◽  
pp. 147-186
Author(s):  
Ana María Mora-Márquez
Keyword(s):  
Thirteenth Century ◽  
Scientific Method ◽  
Aristotelian Logic ◽  
Albert The Great ◽  
University Of Paris ◽  
The University

The aims of this paper are to show (i) that thirteenth-century Aristotelian logic (AL-13) is a logical tradition that considers Aristotelian logic (AL: the logical curriculum at the University of Paris, that is, Porphyry’s Isagoge, Aristotle’s Organon, Boethius’s De divisione and De topicis differentiis, and the anonymous Sex principia) as a system that is organized around the syllogistic argument; and (ii) that AL-13 can be characterized as the study of scientific method, of which formal analyses are a part but by no means the crucial one. I give a diachronic account of AL-13, with its continuities and ruptures, by looking at the general accounts of AL by Nicholas of Paris (1230s), Albert the Great (1250s), and Radulphus Brito (1290s).

The Anonymous Peterhouse Master and the Natural Philosophy of Plants

Traditio ◽  
1991 ◽  
Vol 46 ◽  
pp. 313-326
Author(s):  
R. James Long
Keyword(s):  
Sixteenth Century ◽  
Thirteenth Century ◽  
Natural Philosophy ◽  
The Other ◽  
Albert The Great ◽  
University Curricula ◽  
University Of Paris ◽  
The University ◽  
Latin Version

Early in the thirteenth century, probably within the first decade, a treatise on plants was translated from the Arabic by Alfred of Sareshel (or Alveredus Anglicus), which was to become the foundation of the science of botany for the Latin-speaking world. This treatise was until the sixteenth century universally ascribed to Aristotle and awarded all the authority accorded the Philosopher in the other sciences. Within a generation of the appearance of the Latin version the De plantis had become a set text in university curricula and by 1254 was prescribed by statute at the University of Paris as an examination subject. Roger Bacon was lecturing on the text at Paris already in the 1240s and a decade later Albert the Great was composing his monumental and never-to-be-surpassed commentary on the same text.

[Pro]passio Doloris: Early Dominican Conceptions of Christ's Physical Pain

2008 ◽  
Vol 59 (4) ◽  
pp. 630-656 ◽  
Author(s):  
DONNA TREMBINSKI
Keyword(s):  
Thirteenth Century ◽  
Thomas Aquinas ◽  
Physical Pain ◽  
Albert The Great ◽  
History Of ◽  
University Of Paris ◽  
The University

In the thirteenth century Dominican theologians studying and teaching at the University of Paris began to debate how Christ experienced physical pain during his crucifixion. Drawing upon patristic arguments these considerations culminated in the conclusions of Albert the Great and Thomas Aquinas that Christ's physical pain was the most severe that had ever been experienced in the history of humanity. The reasons for Dominican concern to emphasise the unique severity of Christ's pain are complex and not always complimentary. The debate can be understood as part of the high medieval revival of interest in humanity and human achievement, but it can also be read as a challenge to Cathar beliefs and as a form of resistance to increasingly popular modes of affective piety.

Medieval Understandings of Charity

2019 ◽  
pp. 33-78
Author(s):  
Adam J. Davis
Keyword(s):  
Thirteenth Century ◽  
Role Model ◽  
University Of Paris ◽  
Popular Representations ◽  
The University

This chapter discusses religious and moral ideas about charity, sanctity, and salvation, largely emanating from the University of Paris during the thirteenth century. Medieval representations of charity tended to focus on the almsgiver, not the recipient of charity. Much of the discussion about charity built on a long tradition of associating charity and the works of mercy with penance for sin. Thirteenth-century developments in confessional practices and a growing preoccupation with Purgatory as a real and terrifying place heightened the significance of the works of mercy. Moreover, confessional manuals and treatises on the virtues and vices identified charity as the virtue that most closely corresponded to the vice of avarice; in the increasingly commercial, profit-oriented economy of thirteenth-century Europe, charity therefore had additional social and religious appeal. The growing veneration for charitable work, for example, is reflected in “the sanctification of charity” during the late twelfth and thirteenth centuries, as sanctity increasingly became tied to the practice of charity. Indeed, popular representations of the saints canonized during this period depicted their extraordinary willingness to make personal sacrifices, debasing themselves and suffering in an effort to alleviate the suffering of others. Hagiographical accounts exalted these charitable saints' selfless service as holy and Christ-like and served as a role model for others to follow.

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