In `Rebelse genieën' vertelt Andrea Wulf niet alleen het verhaal van enkele van de briljantste figuren uit de geschiedenis, maar ook hoe we onszelf als middelpunt zijn gaan beschouwen, over het ontstaan van individuele vrijheden en over de dunne lijn tussen egoïsme en de vrije wil.
Wulf beschrijft dat de oorsprong van ideeën zoals individualisme, zelfbeschikking en vrijheid ligt in Jena, een klein Duits universiteitsstadje. Daar begon in de laatste jaren van de achttiende eeuw een bont genootschap op een radicaal nieuwe wijze na te denken over het `zelf'. Onder hen bevond zich de raadselachtige Caroline Schlegel. Ze filosofeerden over het scheppend vermogen van het zelf, de eenheid van de natuur en de ware aard van vrijheid - en daarmee ontketenden ze de Romantiek, een revolutie van de geest die tot op de dag van vandaag doorwerkt.
Geschiedenis van de filosofie bewijst al tientallen jaren zijn waarde voor iedereen die zich voor het eerst in de filosofie wil verdiepen
Leven en werk van de belangrijkste filosofen worden in deze klassieker uitvoerig besproken. Naast een uitvoerige kennismaking met de grote denkers en denkrichtingen van het Oosten, de Klassieke Oudheid en de Middeleeuwen, passeren ook de belangrijkste denkers van de Nieuwe Tijd de revue. U vindt bijvoorbeeld Locke, Berkeley, Hume, Voltaire, Rousseau, Kant, Schelling, Hegel, Comte, Spencer, Marx, Schopenhauer, Kierkegaard, Nietzsche, Bergson, Whitehead, Husserl, Jaspers, Sartre, Buber, Heidegger, Wittgenstein en Popper.
Hans Joachim Störig (1915) studeerde geschiedenis, filosofie en rechten in Freiburg, Keulen, Koningsbergen, Bazel, Hamburg en Berlijn. Hij promoveerde in filosofie en rechten en is later werkzaam geweest als uitgever, schrijver en vertaler. Verder doceerde hij aan de Universiteit van München. Sinds de eerste verschijning in 1950 van dit boek heeft Störig het werk herhaaldelijk gereviseerd en uitgebreid (als laatste in 1999).
La nature des Formes intelligibles d'Antiochus à Plotin.
L'ouvrage propose une histoire de l'interprétation de la nature des Formes intelligibles d'Antiochus à Plotin. Il met en lumière l'importance du refus plotinien de l'artificialisme médioplatonicien qui considère les Formes comme des pensées du dieu et subordonne leur causalité à celle du démiurge, fabricant du monde. En considérant les Formes comme des réalités vivantes et intellectives, Plotin bouleverse le sens de la causalité paradigmatique de l'intelligible. Il reprend les concepts de la théologie aristotélicienne, les détourne et les met au service d'une théorie de la causalité des intelligibles qui répond aux objections du Stagirite contre l'hypothèse des Formes. S'appuyant sur l'identité de l'intellect et des intelligibles, il montre que c'est précisément en restant en elles-mêmes que les Formes exercent une puissance générative, productrice du sensible.
The nature of intelligible Forms from Antiochus to Plotinus.
The nature of intelligible Forms received different interpretations from various ancient Platonists. This book sketches the history of these interpretations from Antiochus to Plotinus and shows the radical transformation this theory underwent in the hands of the latter. Pre-Plotinian Platonists considered the Forms as "thoughts of god" and made the causal role of the Forms depend on the craftsman-god. Plotinus rejected this "artificialist" model. Instead he considered the Forms as living and intellective realities and thereby turned the paradigmatic causality of the intelligible on its head. The Forms are themselves active and the demiurge is no longer needed as a causal agent separate from the Forms. Plotinus incorporated key concepts of Aristotelian theology and included them in a doctrine of the causality of the Forms, thus overcoming Aristotle's objections against Platonic Forms.
Des perspectives nouvelles sur les diverses faces du thème de la tradition au Moyen Age
Le volume étudie comment les médiévaux ont compris et discuté les traditions philosophiques et, ce faisant, de quelle manière ont-ils participé à en formuler de nouvelles. Il analyse également dans quelle mesure les historiens ont-ils reconstitué ce sujet. Réunissant dix-sept études de cas allant de Hugues de Saint-Victor à Pietro Pomponazzi, le volume présente des perspectives nouvelles sur les diverses faces du thème de la tradition. Certaines contributions examinent un problème ou un texte choisi comme une bonne illustration d'une époque, d'un courant doctrinal ou d'une école dans la mesure où un auteur médiéval discute autant des philosophes de l'Antiquité que de son temps. D'autres contributions mettent en question des opinions historiographiques communément acceptées, comme par exemple la présence du scepticisme ou du matérialisme au Moyen Age. Dans l'ensemble, on apporte une perspective englobante de la tradition.
The history of logic and its development during the medieval period.
Radulphus Brito's Quaestiones super Priora Analytica Aristotelis is a major work written in the early 1300s which treated Aristotle's text devoted to the theory of the syllogism. Brito, perhaps one of the most influential medieval thinkers known as the Modistae, examines both categorical and hypothetical syllogisms. In his text, based on six known manuscripts which are complete or nearly complete, Brito was critical of many of the theories of his contemporary, Simon of Faversham. It should also be mentioned that Brito edited his work several times. There are at least two versions which indicate Brito returned to this material during his long career at the university in Paris. This volume is the first critical text edition of Brito's Quaestiones super Priora Analytica Aristotelis and will therefore be of great interest to those studying the history of logic and its development during the medieval period.
The impact of Averroes' natural philosophy on the history of philosophy and science.
Ibn Rushd (1126-1198) or Averroes, is widely known as the unrivalled commentator on virtually all works by Aristotle. His commentaries and treatises were used as manuals for understanding Aristotelian philosophy until the Age of the Enlightenment. Both Averroes and the movement commonly known as 'Latin Averroism' have attracted considerable attention from historians of philosophy and science. Whereas most studies focus on Averroes' psychology, particularly on his doctrine of the 'unity of the intellect', Averroes' natural philosophy as a whole and its influence still remain largely unexplored. This volume aims to fill the gap by studying various aspects of Averroes' natural philosophical thought, in order to evaluate its impact on the history of philosophy and science between the late Middle Ages and the Early Modern Period.
Contributors:
Jean-Baptiste Brenet (Université de Paris I - Panthéon-Sorbonne), Cristina Cerami (cnrs, umr 7219: sphere/chspam), Silvia Donati (Albertus-Magnus-Institut, Bonn), Dag Nikolaus Hasse (Julius-Maximilians- Universität Würzburg), Craig Martin (Oakland University), Edith Dudley Sylla (North Carolina State University), Cecilia Trifogli (All Souls College, Oxford)
Henri Oosthout toont ons in Het schandaal van de filosofie wat filosofische scepsis betekent: het is een twijfel, een opschorting van oordeel op beredeneerde gronden. De lezer wordt in dit magistrale standaardwerk over het scepticisme meegenomen in de ontwikkeling van deze traditie. Het schandaal van de filosofie is niet alleen een formidabele filosofische canon; het is ook een pleidooi voor het behoud van filosofische lichtvoetigheid en het vermogen tot (zelf-)relativering. Een nieuwe, verkorte editie van dit meesterwerk uit 2010 met een nieuw omslag.
De wereld vóór God' biedt een levendig en compleet overzicht van de filosofie van de oudheid, de filosofen van vóór het christendom.
In deze introductie in de filosofie ligt de nadruk op Griekse en Romeinse denkers.
Bekende filosofen als Plato en Cicero worden op toegankelijke wijze behandeld. Maar ook meer onbekende namen als Aristippos en Carneades komen uitgebreid aan bod.
Ondertussen maken we uitstapjes naar de Oosterse filosofie. We zien hoe denkers als Confucius, Boeddha en Zarathustra zich tot de Westerse filosofie verhouden. Ook worden de filosofische inzichten vergeleken met die van moderne filosofen en wetenschappers.
Daarbij worden vermakelijke paralellen getrokken met moderne literatuur en de hedendaagse maatschappij. Het blijkt dat de filosofen van de oudheid ons een verrassende spiegel kunnen voorhouden.
Over de auteur:
Kees Alders werd geboren in 1972 te Heemstede, en woont sinds 1993 in Amsterdam. Hij behaalde zijn master in theoretische en sociale psychologie in 2000. Zijn columns over politiek en filosofie verschenen onder andere op Joop.nl, Sargasso.nl en Historiek.net. `De wereld vóór God' is Alders' debuut.
Een van de grote onverklaarde wonderen in de geschiedenis van de mens is dat de geschreven filosofieën in het oude China, India en Griekenland onafhankelijk van elkaar rond dezelfde tijd tot bloei kwamen. Die vroege filosofieën zijn van grote invloed geweest op de ontwikkeling van uiteenlopende culturen in verschillende delen van de wereld. Wat we in het Westen 'filosofie' noemen is nog niet het halve verhaal.
Met zijn verkenning van de filosofieën van Japan, India, China en de islamitische wereld, en de minder bekende orale tradities van Afrika en de oorspronkelijke volkeren van Australië, wil Julian Baggini onze horizon verbreden. Hij interviewt denkers uit alle delen van de wereld en behandelt vragen zoals: Waarom is het Westen individualistischer dan het Oosten? Waarom heeft het secularisme minder invloed in de islamitische wereld dan in Europa? En hoe heeft China weerstand weten te bieden aan oproepen tot meer politieke vrijheid?
Peter de Rivo (c.1420-1499), a renowned philosopher active at the University of Leuven, is today mostly remembered for his controversial role in the quarrel over future contingents (1465-1475). Much less known are his contributions to historical chronology, in particular his attempts to determine the dates of Christ's birth and death. In 1471, Peter made an original contribution to this long-standing discussion with his Dyalogus de temporibus Christi, which reconciles conflicting views by rewriting the history of the Jewish and Christian calendars. Later in his career, Peter tackled the issue of calendar reform in his Reformacio kalendarii Romani (1488) and engaged in a heated debate with Paul of Middelburg on the chronology of Christ. This book edits the Dyalogus and Reformacio and sets out their context and transmission in an extensive historical introduction.
Das Buch bietet die erste kritische Edition der Artikel XXV-XXVII der Summa (Quaestiones ordinariae) des Heinrich von Gent. Dabei leistet es einen Beitrag zur Geschichte der Formen und Pfade der Ideenvermittlung im Mittelalter und zur mittelalterlichen Buchkultur.
Die Kollationierung der Handschriften der Artikel XXV-XXVII und die Untersuchung ihrer materiellen Überlieferung haben der Editorin erlaubt, den Prozess der Ausarbeitung, Publikation und Verbreitung einer Portion von Heinrichs Summa über einen längeren Zeitraum in großer Detailgenauigkeit zu rekonstruieren.
Die hier edierten Artikel enthalten ein Kernstück von Heinrichs theologischem und metaphysischem System. In der Behandlung von Einheit, Natur und Leben Gottes entfalten sie eine rationale Darstellung des ersten Prinzips.
A Text Worthy of Plotinus makes available for the first time information on the collaborative work that went into the completion of the first reliable edition of Plotinus' Enneads: Plotini Opera, editio maior, three volumes (Brussels, Paris, and Leiden, 1951-1973), followed by the editio minor, three volumes (Oxford, 1964-1983). Pride of place is given to the correspondence of the editors, Paul Henry S.J. and Hans-Rudolf Schwyzer, with other prominent scholars of late antiquity, amongst whom are E.R. Dodds, B.S. Page, A.H. Armstrong, and J. Igal S.J. Also included in the volume are related documents consisting in personal memoirs, course handouts and extensive biographical notices of the two editors as well as of those other scholars who contributed to fostering the revival of Plotinus in the latter half of the 20th century. Taken together, letters and documents let the reader into the problems - codicological, exegetical, and philosophical - that are involved in the interpretation of medieval manuscripts and their transcription for modern readers. Additional insights are provided into the nature of collaborative work involving scholars from different countries and traditions.
A Text Worthy of Plotinus will prove a crucial archive for generations of scholars. Those interested in the philosophy of Plotinus will find it a fount of information on his style, manner of exposition, and handling of sources. The volume will also appeal to readers interested in broader trends in 20th century scholarship in the fields of Classics, History of Ideas, Theology, and Religion.
Thomas Aquinas' Summa theologiae is one of the classics in the history of theology and philosophy. Beyond its influence in the Middle Ages, its importance is also borne out by the fact that it became the subject of commentary. During the sixteenth century it was gradually adopted as the official text for the teaching of scholastic theology in most European Catholic universities. As a result, university professors throughout Europe and the colonial Americas started lecturing and producing commentaries on the Summa and using it as a starting point for many theological and philosophical discussions. Some of the works of major authors such as Vitoria, Soto, Molina, Suárez and Arriaga are for all intents and purposes commentaries on the Summa. This book is the first scholarly endeavour to investigate this commentary tradition. As it examines late scholasticism against its institutional backdrop and contains studies of unpublished manuscripts and texts, it will remain an authoritative source for the research of late scholasticism.
Articles 56-59 of Henry of Ghent's Summa is devoted to the trinitarian properties. Henry was the most important Christian theological thinker in the last quarter of the 13th century and his works were influential not only in his lifetime, but also in the following century and into the Renaissance.
Henry's Quaestiones ordinariae (Summa), articles 56-59 deal with the trinitarian properties and relations, topics of Henry's lectures at the university in Paris. In these articles, dated around 1286, Henry treats generation, a property unique to the Father, and being generated, a property unique to the Son.
The university in Paris distributed articles 56-59 by means of two successive exemplars divided into peciae. Manuscripts copied from each have survived and the text of the critical edition has been established based upon the reconstructed texts of these two exemplars.
This book examines the place of physical bodies, a major topic of natural philosophy that has occupied philosophers since antiquity. Aristotle's conceptions of place (topos) and the void (kenon), as expounded in the Physics, were systematically repudiated by John Philoponus (ca. 485-570) in his philosophical commentary on that work. The primary philosophical concern of the present study is the in-depth investigation of the concept of place established by Philoponus, putting forward the claim that the latter offers satisfactory solutions to problems raised by Aristotle and the Aristotelian tradition regarding the nature of place. Philoponus' account proposes a specific physical model of how physical bodies exist and move in place, and regards place as an intrinsic reality of the physical cosmos. Due to exactly this model, his account may be considered as strictly pertaining to the study of physics, thereby constituting a remarkable episode in the history of philosophy and science.
Long considered one of late scholasticism's most important thinkers, Francisco Suárez has, paradoxically enough, often been treated only in relation to other medieval authors or as a transitional figure in the shift from medieval to early modern philosophy. As such, his thought has often been obscured and framed in terms of an alien paradigm. This book seeks to correct such approaches and examines Suárez's metaphysical thinking as it stands on its own. Suárez is shown to be much more in line with his medieval predecessors who developed their accounts of being to express the theological commitments they had made. Central to Suárez's account is a fundamental existential orientation, one that many interpreters have overlooked in favour of an understanding of being as reduced to essence or to the thinkable.
The texts edited in this volume deal with angelology and anthropology, and particularly with the nature and the functions of immaterial substances like angels and the human rational soul. Marchia discusses such controversial issues as universal hylomorphism, i.e., whether angels and the rational soul are composed of both matter and form (q. 13), the immortality of the soul (qq. 18-19), and the nature and the object of the intellect and will (qq. 20, 21), as well as the functionality of the angelic intellect - whether angels understand through discursive reasoning (q. 23), and how they can speak with each other (q. 26). The problematic nature of the relationship between the material and the immaterial is approached through asking whether an angel can produce a material object (q. 22) and whether a material object can be the source of an angel's understanding of that object (q. 25). A particularly interesting treatment concerns how angels, immaterial substances, can be in a place (q. 16); this treatment includes Marchia's attempt to provide a physical theory explaining why an angel cannot move over some distance instantaneously.
Throughout these fifteen questions, Marchia challenges the ideas of some of the best minds of the later Middle Ages, not only major figures of the thirteenth century like Thomas Aquinas, Bonaventure, Henry of Ghent, and Giles of Rome but also fourteenth-century authors like John Duns Scotus, Hervaeus Natalis, Walter Burley, and Peter Auriol.
The Stadsbibliotheek of Brugge houses a manuscript (ms. 510, f. 227ra-237vb) that holds a short logical text on the Syncategoremata, e.g. words that are not subjects or predicates in proposition. In this manuscript the text is ascribed to Henry of Ghent, who was a leading thinker of the second half of the thirteenth century. The highly interesting text contains some typical themes of Henry of Ghent, e.g. the distinction between esse essentiae and esse existentiae, which further supports the attribution to Henry. If it is the case that the text is by Henry, it shows that Henry had much more technical knowledge of logic and semantics than is often imagined. In the critical study which precedes the critical edition it is shown that the text was influenced by the logical works of Peter of Spain.
The transformation of the science of the soul between 1260 and 1360.
Aristotle's highly influential work on the soul, entitled De anima, formed part of the core curriculum of medieval universities and was discussed intensively. It covers a range of topics in philosophical psychology, such as the relationship between mind and body and the nature of abstract thought. However, there is a key difference in scope between the socalled 'science of the soul', based on Aristotle, and modern philosophical psychology.
This book starts from a basic premise accepted by all medieval commentators, namely that the science of the soul studies not just human beings but all living beings. As such, its methodology and approach must also apply to plants and animals. The Science of the Soul discusses how philosophers, from Thomas Aquinas to Pierre d'Ailly, dealt with the difficult task of giving a unified account of life and traces the various stages in the transformation of the science of the soul between 1260 and 1360. The emerging picture is that of a gradual disruption of the unified approach to the soul, which will ultimately lead to the emergence of psychology as a separate discipline.
Henry of Ghent, the most influential philosopher/theologian of the last quarter of the 13th century at Paris, delivered his fourth Quodlibet during 1279. This Quodlibet was written at the beginning of what could be called the height of his career.
In total there are 37 questions, which cover a wide range of topics, including theories in theology, metaphysics, epistemology, philosophical anthropology, ethics, and canon law. In these questions Henry presents his mature thought concerning the number of human substantial forms in which he counters the claims of the defenders of Thomas Aquinas, particularly those in Giles of Lessines's De unitate formae, but also those found in Giles of Rome's Contra Gradus. He is critical of Thomas Aquinas's theories concerning human knowledge, the 'more' and the 'less,' and virtue. He also is critical of Bonaventure's analysis of Augustine's notion of rationes seminales.
There are 33 known manuscripts which contain the text of Quodlibet IV, and the critical text is reconstructed based upon manuscripts known to have been in Henry's school, as well as manuscripts copied from two successive university exemplars in Paris.
Sylvester Mauro, S.J. (1619-1687) noted that human intellects can grasp what is,what is not, what can be, and what cannot be. The first principle, 'it is not possible that the same thing simultaneously be and not be,' involves them all.
The present volume begins with Greeks distinguishing 'being' from 'something' and proceeds to the late Scholastic doctrine of 'supertranscendental being,' which embraces both. On the way is Aristotle's distinction between 'being as being' and 'being as true' and his extension of the latter to include impossible objects. The Stoics will see 'something' as the widest object of human cognition and will affirm that, as signifiable, impossible objects are something, more than mere nonsense. In the sixteenth century, Francisco Suárez will identify mind-dependent beings most of all with impossible objects and will also regard them as signifiable. By this point, two conceptions will stand in opposition. One, adumbrated by Averroes, will explicitly accept the reality and knowability of impossible objects. The other, going back to Alexander of Aphrodisias, will see impossibles as accidental and false conjunctions of possible objects. Seventeenth-century Scholastics will divide on this line, but in one way or another will anticipate the Kantian notion of 'der Gegenstand überhaupt.' Going farther, Scholastics will see the two-sided upper border of being and knowing at God and the negative theology, and will fix the equally double lower border at 'supertranscendental being' and 'supertranscendental nonbeing,' which non-being, remaining intelligible, will negate the actual, the possible, and even the impossible.
Volume 30 of the Henrici de Gandavo Opera Omnia series is devoted to Henry's Summa quaestionum ordinariarum, articles 47-52. This section of Henry's Summa deals with the action of the (divine) will; the divine will in relation to the divine intellect; divine beatitude; passion in relation to the divine being; the differences between the divine attributes; and the order of the divine attributes. The critical edition of the text is accompanied by a detailed introduction to the manuscripts and to Henry's sources.
In the process of completing his critical edition of Marcus of Orvieto's Liber de Moralitatibus, Dr. Girard J. Etzkorn happened upon a set of questions attributed to Henry of Ghent at the end of Rome's Bibliotheca Angelica codex 750. These questions are edited in this volume under the proviso 'attributed to' so that scholars may compare the texts with other works of the Ghentian master known to be authentic. Based upon some intitial comparisons Etzkorn concludes that the ten questions appear to be of two literary genres. The first six are best fitted into the category of Disputed Questions while Questions seven to ten are better characterized as Quodlibetal questions given their relative brevity and small number of objections 'pro' and 'contra'. Moreover, the ten questions seem to be 'selected' questions and were not likely disputed at the same time. Future investigations are essential to find out if the questions may indeed be attributed to Henry himself or whether they have been written by one of Henry's disciples who was 'copying' the thoughts and words of the master.
This commentary exists in two versions:
The major version is contained in 17 manuscripts and the critical edition of it is being prepared by a team of specialists led by Prof. Tiziana Suarez-Nani of the University of Fribourg, Switzerland. A minor version is found in one Vatican manuscript and is being edited by Prof. Em. Girard J. Etzkorn. The texts edited in this volume all deal with creation, and investigate such central philosophical and theological issues as action, production, and causality, being and nothingness, the nature of time, God's relation to the world he created, and the distinction between God's creation and God's conservation of the world. Typical of this section of Sentences commentaries is a discussion of the eternity of the world (q. 12), in which Marchia defends the (counterfactual) possibility of the world's eternality as well as the possibility of an actual infinite. Somewhat more unusual for this part of a medieval Sentences commentary is Marchia's highly detailed discussion of the problem of universals and the validity of syllogistic argumentation, all of this part of Marchia's attempt to determine whether creation can be demonstrated about God (q. 1). Throughout these twelve questions, Marchia challenges the ideas of some of the later Middle Ages' best minds, including Peter Auriol, Durand of St. Pourçain, John Duns Scotus, Henry of Ghent, and Giles of Rome.
