Medieval Philosophy as Transcendental Thought : From Philip the Chancellor (ca. 1225) to Francisco Suarez /
The origin of transcendental thought is to be sought in medieval philosophy. This book provides for the first time a complete history of the doctrine of the transcendentals and shows its importance for the understanding of philosophy in the Middle Ages.
| Основен автор: | Aertsen, Jan A. |
|---|---|
| Формат: | Електронна книга |
| Език: | English |
| Публикувано: |
Leiden :
Brill,
2012.
|
| Серия: |
Studien und Texte zur Geistesgeschichte des Mittelalters ;
Bd. 107. |
| Предмети: | |
| Онлайн достъп: |
http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&AN=443441 |
| Подобни документи: |
Print version::
Medieval Philosophy as Transcendental Thought : From Philip the Chancellor (ca. 1225) to Francisco Suarez. |
Съдържание:
- Preface; Introduction; Chapter One The Concept of transcendens in Medieval Thought: What is beyond and what is common; 1.1 Introduction: Transcendentalis and transcendens; 1.2 The ambivalence of the term transcendens: The Declaratio difficilium terminorum of Armand of Bellevue; Structure of the work; Explanation of the term transcendens; 1.3 Transcendens (1): A philosophy of the Transcendent; 1.4 Transcendens (2): Transcendental philosophy; Another transcensus: A "semantic" transcendence; The emergence of the term transcendens (2); Treatises De transcendentibus.
- Chapter Two Conditions, Presuppositions and Sources of a Doctrine of the Transcendentals2.1 The aetas Boetiana; Metaphysics without the Metaphysics; Porphyry's Isagoge: Equivocity of being; "Boethian transcendentals"; Equivocity revised; 2.2 Change of perspective in the thirteenth century; Albert the Great's logical commentaries; The treatise De natura generis; Conclusion; Sources; 2.3 The reception of Aristotle; 2.3.1 The Metaphysics; The ambiguity of First Philosophy; The medieval "basic question" as to the proprium subiectum; 2.3.2 The Philosopher and the common notions.
- "Being" is not a genusThe convertibility of being and one; Truth is twofold: in the mind and in things; Aristotle's critique of Plato's Idea of the Good; 2.3.3 Equivocity and "analogy"; 2.4 Avicenna: "The second beginning of metaphysics"; 2.4.1 The inquiry into the "subject" of metaphysics; "Common being"; Averroes's criticism: The "theological" conception; 2.4.2 The doctrine of the primary notions; The beginning of thought: "The first impressions in the soul"; "Thing" and "Being"; The accidentality of the "one"; The commonness of the primary notions: Analogical or Univocal?
- Conclusion: A doctrine of the transcendentals in Avicenna?2.5 Dionysius the Areopagite and the doctrine of the transcendentals; The divine names and the transcendentals; The primacy of the "good"; The beautiful; Analogy; Critiques of transcendental metaphysics; Chapter Three The Beginning of the Doctrine of the Transcendentals (ca. 1225): Philip the Chancellor; 3.1 The prologue of the Summa de bono; 3.2 The communissima: Their ratio and order; The good (bonum); The true (verum); Indivisio: The model of the "one"; 3.3 God and the commonness of the good.
- 3.4 The communissima as the "firsts" (prima)3.5 The Summa de bono: A metaphysics of the good; 3.6 The beginning of the doctrine of the transcendentals?; William of Auxerre; William of Auvergne; Chapter Four The Doctrine of the Transcendentals in Franciscan Masters; 4.1 The expansion of the doctrine in the Summa Halensis; The place of the transcendentals in the Summa; The expansion of the doctrine; The "firstness" of the transcendentals; The systematic order; 4.2 Bonaventure: Transcendentals and the ascent of the mind to God; "The noblest and most general conditions of being."