Gregory B. Graybill
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199589487
- eISBN:
- 9780191594588
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199589487.003.0002
- Subject:
- Religion, Church History
This chapter presents the theological context in which Melanchthon operated. The soteriologies of nine major figures in the western Christian tradition are given, with an emphasis on their ...
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This chapter presents the theological context in which Melanchthon operated. The soteriologies of nine major figures in the western Christian tradition are given, with an emphasis on their understandings of the will's role in justification. Included are Augustine, Peter Lombard, Thomas Aquinas, John Duns Scotus, William of Ockham, Gregory of Rimini, Gabriel Biel, Johann von Staupitz, and Desiderius Erasmus.Less
This chapter presents the theological context in which Melanchthon operated. The soteriologies of nine major figures in the western Christian tradition are given, with an emphasis on their understandings of the will's role in justification. Included are Augustine, Peter Lombard, Thomas Aquinas, John Duns Scotus, William of Ockham, Gregory of Rimini, Gabriel Biel, Johann von Staupitz, and Desiderius Erasmus.
GEORGE GARNETT
- Published in print:
- 2006
- Published Online:
- January 2010
- ISBN:
- 9780199291564
- eISBN:
- 9780191710520
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199291564.003.0001
- Subject:
- History, History of Ideas, European Medieval History
This chapter begins by showing how the standard modern English translation of Defensor Pacis has encouraged an already existing Anglophone tendency to impose on the Defensor Pacis modern liberal, ...
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This chapter begins by showing how the standard modern English translation of Defensor Pacis has encouraged an already existing Anglophone tendency to impose on the Defensor Pacis modern liberal, democratic assumptions. Nothing in the Latin original justifies this unhistorical misrepresentation of Marsilius. The chapter then considers the evidence for Marsilius's life in Paris, where he wrote Defensor Pacis, later in Ludwig of Bavaria's entourage, and the contemporary response to his book. That response was generally outrage, and it was led by Pope John XXII, who prepared a detailed critique of what he found most objectionable, and instigated a condemnation of the book — Licet iuxta doctrinam — in every diocese in Christendom. There was also much criticism by others, including some from William of Ockham, who, like Marsilius, had found political asylum at Ludwig of Bavaria's court. All criticism, whether pro- or anti-papal, agreed with John XXII about the book's most important message: a demolition of papal claims to plenitudo potestatis. No contemporary read it as so many modern commentators have done.Less
This chapter begins by showing how the standard modern English translation of Defensor Pacis has encouraged an already existing Anglophone tendency to impose on the Defensor Pacis modern liberal, democratic assumptions. Nothing in the Latin original justifies this unhistorical misrepresentation of Marsilius. The chapter then considers the evidence for Marsilius's life in Paris, where he wrote Defensor Pacis, later in Ludwig of Bavaria's entourage, and the contemporary response to his book. That response was generally outrage, and it was led by Pope John XXII, who prepared a detailed critique of what he found most objectionable, and instigated a condemnation of the book — Licet iuxta doctrinam — in every diocese in Christendom. There was also much criticism by others, including some from William of Ockham, who, like Marsilius, had found political asylum at Ludwig of Bavaria's court. All criticism, whether pro- or anti-papal, agreed with John XXII about the book's most important message: a demolition of papal claims to plenitudo potestatis. No contemporary read it as so many modern commentators have done.
Linda Trinkaus Zagzebski
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780195107630
- eISBN:
- 9780199852956
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195107630.001.0001
- Subject:
- Philosophy, Philosophy of Religion
This book examines the three leading traditional solutions to the dilemma of divine foreknowledge and human free will—those arising from Boethius, William of Ockham, and Luis de Molina. Though all ...
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This book examines the three leading traditional solutions to the dilemma of divine foreknowledge and human free will—those arising from Boethius, William of Ockham, and Luis de Molina. Though all three solutions are rejected in their best-known forms, three new solutions are proposed, and the book concludes that divine foreknowledge is compatible with human freedom. The discussion includes the relation between the foreknowledge dilemma and problems about the nature of time and the causal relation; the logic of counterfactual conditionals; and the differences between divine and human knowing states. An appendix introduces a new foreknowledge dilemma that purports to show that omniscient foreknowledge conflicts with deep intuitions about temporal asymmetry, quite apart from considerations of free will. This book shows that only a narrow range of solutions can handle this new dilemma.Less
This book examines the three leading traditional solutions to the dilemma of divine foreknowledge and human free will—those arising from Boethius, William of Ockham, and Luis de Molina. Though all three solutions are rejected in their best-known forms, three new solutions are proposed, and the book concludes that divine foreknowledge is compatible with human freedom. The discussion includes the relation between the foreknowledge dilemma and problems about the nature of time and the causal relation; the logic of counterfactual conditionals; and the differences between divine and human knowing states. An appendix introduces a new foreknowledge dilemma that purports to show that omniscient foreknowledge conflicts with deep intuitions about temporal asymmetry, quite apart from considerations of free will. This book shows that only a narrow range of solutions can handle this new dilemma.
A. J. Minnis
- Published in print:
- 2003
- Published Online:
- October 2011
- ISBN:
- 9780195137279
- eISBN:
- 9780199849482
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195137279.003.0019
- Subject:
- Religion, World Religions
At Luke 22:38, the disciples are presented as saying to Jesus, “Lord, behold, there are two swords”. The significance of the “two swords” (one drawn and the other undrawn) doctrine was debated from ...
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At Luke 22:38, the disciples are presented as saying to Jesus, “Lord, behold, there are two swords”. The significance of the “two swords” (one drawn and the other undrawn) doctrine was debated from time to time in the early Middle Ages. In patristic exegesis, the undrawn and drawn swords are often interpreted as signifying, respectively, spiritual and temporal, or ecclesiastical and lay, power. During the Middle Ages, Luke's remarks about them became a battleground on which many issues relating to regnum and sacerdotium were fought out. This chapter examines certain aspects of William of Ockham's contribution to the debate which raise general hermeneutic issues, centering on the extent to which sound doctrine can rest on spiritual interpretation as opposed to literal declaration. Here, exegesis and politics intersect crucially, with potentially very serious consequences. The focus is on the status of allegory in William of Ockham's Breviloquium on the power of the pope. The argument of the Breviloquium depends heavily on the Bible as a source of authority for what should be believed about the nature of papal power.Less
At Luke 22:38, the disciples are presented as saying to Jesus, “Lord, behold, there are two swords”. The significance of the “two swords” (one drawn and the other undrawn) doctrine was debated from time to time in the early Middle Ages. In patristic exegesis, the undrawn and drawn swords are often interpreted as signifying, respectively, spiritual and temporal, or ecclesiastical and lay, power. During the Middle Ages, Luke's remarks about them became a battleground on which many issues relating to regnum and sacerdotium were fought out. This chapter examines certain aspects of William of Ockham's contribution to the debate which raise general hermeneutic issues, centering on the extent to which sound doctrine can rest on spiritual interpretation as opposed to literal declaration. Here, exegesis and politics intersect crucially, with potentially very serious consequences. The focus is on the status of allegory in William of Ockham's Breviloquium on the power of the pope. The argument of the Breviloquium depends heavily on the Bible as a source of authority for what should be believed about the nature of papal power.
TERENCE IRWIN
- Published in print:
- 2007
- Published Online:
- October 2011
- ISBN:
- 9780198242673
- eISBN:
- 9780191680519
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198242673.003.0027
- Subject:
- Philosophy, Moral Philosophy, History of Philosophy
This chapter discusses how William of Ockham answers some questions that John Duns Scotus appears to leave unsettled. Ockham has become notorious for ...
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This chapter discusses how William of Ockham answers some questions that John Duns Scotus appears to leave unsettled. Ockham has become notorious for holding views that, from a later philosophical perspective, have appeared to undermine the Aristotelian outlook that is expounded by Thomas Aquinas. This is true in ethics as in other areas of philosophy. Ockham believes he rejects the insufficiently Aristotelian elements in Aquinas and others. He believes, for instance, that Aristotle's rejection of Platonic Forms supports the metaphysical priority of the particular, and that the views of Aquinas and Scotus on universals concede too much to an un-Aristotelian Platonic realism. In moral philosophy, Ockham agrees with Scotus' view that Aquinas' intellectualism and eudaemonism conflict with the freedom and contingency of human action. Since Aristotle insists on these features of human action, a plausible defence of Aristotle should, in Ockham's view, reject Aquinas' position. Similarly, Ockham gives Aristotelian reasons for rejecting Aquinas' claims about virtue, practical reason, and prudence.Less
This chapter discusses how William of Ockham answers some questions that John Duns Scotus appears to leave unsettled. Ockham has become notorious for holding views that, from a later philosophical perspective, have appeared to undermine the Aristotelian outlook that is expounded by Thomas Aquinas. This is true in ethics as in other areas of philosophy. Ockham believes he rejects the insufficiently Aristotelian elements in Aquinas and others. He believes, for instance, that Aristotle's rejection of Platonic Forms supports the metaphysical priority of the particular, and that the views of Aquinas and Scotus on universals concede too much to an un-Aristotelian Platonic realism. In moral philosophy, Ockham agrees with Scotus' view that Aquinas' intellectualism and eudaemonism conflict with the freedom and contingency of human action. Since Aristotle insists on these features of human action, a plausible defence of Aristotle should, in Ockham's view, reject Aquinas' position. Similarly, Ockham gives Aristotelian reasons for rejecting Aquinas' claims about virtue, practical reason, and prudence.
Claude Panaccio
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199579914
- eISBN:
- 9780191745959
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199579914.003.0005
- Subject:
- Philosophy, History of Philosophy, Philosophy of Mind
The goal of this paper is to explain how the fourteenth-century philosopher William of Ockham conceived of the relations between the intellect and the will within the framework of his nominalist ...
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The goal of this paper is to explain how the fourteenth-century philosopher William of Ockham conceived of the relations between the intellect and the will within the framework of his nominalist ontology. It is shown first how, in Ockham's view, the terms ‘intellect’ and ‘will’ refer to the very same thing, without being synonymous: while coreferential, the two terms connote different mental acts. The paper then spells out in detail the various connections that hold according to Ockham between intellectual acts and volitional acts, including intellectual emotions.Less
The goal of this paper is to explain how the fourteenth-century philosopher William of Ockham conceived of the relations between the intellect and the will within the framework of his nominalist ontology. It is shown first how, in Ockham's view, the terms ‘intellect’ and ‘will’ refer to the very same thing, without being synonymous: while coreferential, the two terms connote different mental acts. The paper then spells out in detail the various connections that hold according to Ockham between intellectual acts and volitional acts, including intellectual emotions.
Richard Viladesau
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780195188110
- eISBN:
- 9780199784738
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019518811X.003.0005
- Subject:
- Religion, History of Christianity
The fresco of the crucifixion by Giotto in the Arena chapel represents the beginning of naturalism in Western painting. The theology of the cross during this period shows the increasing influence of ...
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The fresco of the crucifixion by Giotto in the Arena chapel represents the beginning of naturalism in Western painting. The theology of the cross during this period shows the increasing influence of the philosophy of the nominalism of William of Ockham and his followers. The separation of faith from reason, combined with incipient artistic naturalism and the religious pessimism that followed the great Plague, contributed to a new emphasis on the sufferings and wounds of Christ, which dramatically expressed the consequences of human sin. This was expressed artistically in expanded and emotional treatments of the crucifixion in drama (the passion plays), as well as new images like the pietà, that stressed compunction with Mary.Less
The fresco of the crucifixion by Giotto in the Arena chapel represents the beginning of naturalism in Western painting. The theology of the cross during this period shows the increasing influence of the philosophy of the nominalism of William of Ockham and his followers. The separation of faith from reason, combined with incipient artistic naturalism and the religious pessimism that followed the great Plague, contributed to a new emphasis on the sufferings and wounds of Christ, which dramatically expressed the consequences of human sin. This was expressed artistically in expanded and emotional treatments of the crucifixion in drama (the passion plays), as well as new images like the pietà, that stressed compunction with Mary.
Stuart Elden
- Published in print:
- 2013
- Published Online:
- January 2014
- ISBN:
- 9780226202563
- eISBN:
- 9780226041285
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226041285.003.0007
- Subject:
- History, History of Ideas
This chapter looks at challenges to the power of the Papacy in the late Middle Ages. It begins with a discussion of the dispute between Pope Boniface VIII and King Philip the Fair of France. This was ...
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This chapter looks at challenges to the power of the Papacy in the late Middle Ages. It begins with a discussion of the dispute between Pope Boniface VIII and King Philip the Fair of France. This was concerned with whether the King could tax clergy within his kingdom, and who had jurisdiction if they committed a crime. The dispute was also directly productive of some extremely important political theory, notably the writings of Giles of Rome and John of Paris. These took opposing views over the respective competencies of the spiritual and temporal rulers. The chapter then moves to detailed readings of three theorists of temporal power: Dante, Marsilius of Padua and William of Ockham. Dante, better known as the poet of the Commedia, was author of the important Monarchia which argued for a resurgent empire free from papal control. Marsilius offered a defence of the smaller political unit of the city. Ockham, who became a political theorist late in life, was an advocate of the Franciscan vow of poverty, and believed that the church should be poor. Yet this was not simply a view about property, but a view that the church should absent itself from all worldly concerns.Less
This chapter looks at challenges to the power of the Papacy in the late Middle Ages. It begins with a discussion of the dispute between Pope Boniface VIII and King Philip the Fair of France. This was concerned with whether the King could tax clergy within his kingdom, and who had jurisdiction if they committed a crime. The dispute was also directly productive of some extremely important political theory, notably the writings of Giles of Rome and John of Paris. These took opposing views over the respective competencies of the spiritual and temporal rulers. The chapter then moves to detailed readings of three theorists of temporal power: Dante, Marsilius of Padua and William of Ockham. Dante, better known as the poet of the Commedia, was author of the important Monarchia which argued for a resurgent empire free from papal control. Marsilius offered a defence of the smaller political unit of the city. Ockham, who became a political theorist late in life, was an advocate of the Franciscan vow of poverty, and believed that the church should be poor. Yet this was not simply a view about property, but a view that the church should absent itself from all worldly concerns.
Linda Trinkaus Zagzebski
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780195107630
- eISBN:
- 9780199852956
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195107630.003.0003
- Subject:
- Philosophy, Philosophy of Religion
Perhaps the most widely discussed solution to the divine foreknowledge dilemma in recent years is the Ockhamist solution. Many variations of it have been proposed, and some are probably not very ...
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Perhaps the most widely discussed solution to the divine foreknowledge dilemma in recent years is the Ockhamist solution. Many variations of it have been proposed, and some are probably not very close to the original ntentions of William of Ockham. This chapter considers a solution which is Ockhamist in spirit as it takes accidental necessity seriously and at least initially identifies it with the necessity of the past. It assumes that God exists in time, and also denies that God's beliefs are accidentally necessary. The general idea behind this solution is that even though God had beliefs (more or less) in the past, and even though the past is (more or less) accidentally necessary, God's beliefs nonetheless escape accidental necessity. This chapter also discusses what is known as Thomistic Ockhamism and proposes a solution to the timeless knowledge dilemma.Less
Perhaps the most widely discussed solution to the divine foreknowledge dilemma in recent years is the Ockhamist solution. Many variations of it have been proposed, and some are probably not very close to the original ntentions of William of Ockham. This chapter considers a solution which is Ockhamist in spirit as it takes accidental necessity seriously and at least initially identifies it with the necessity of the past. It assumes that God exists in time, and also denies that God's beliefs are accidentally necessary. The general idea behind this solution is that even though God had beliefs (more or less) in the past, and even though the past is (more or less) accidentally necessary, God's beliefs nonetheless escape accidental necessity. This chapter also discusses what is known as Thomistic Ockhamism and proposes a solution to the timeless knowledge dilemma.
Linda Trinkaus Zagzebski
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780195107630
- eISBN:
- 9780199852956
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195107630.003.0001
- Subject:
- Philosophy, Philosophy of Religion
The problem of divine foreknowledge forces the religious person to give up one of a pair of beliefs both of which are central to Christian practice. These beliefs are, first, that God has infallibly ...
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The problem of divine foreknowledge forces the religious person to give up one of a pair of beliefs both of which are central to Christian practice. These beliefs are, first, that God has infallibly true beliefs about everything that will happen in the future, and second, that human beings have free will in a sense of the “free” is something that is incompatible with determinism. A strong form of the dilemma of foreknowledge can be generated from just two properties that are consequences of essential omniscience: the property of knowing the future and infallibility. This chapter presents the strongest general form of the dilemma it can devise and shows how it differs from weaker foreknowledge dilemmas and from the problem of future truth. This chapter also argues that the premise of the necessity of the past is much more plausible in the argument for theological fatalism than in the argument for logical fatalism. It examines the three leading traditional solutions to the dilemma of divine foreknowledge and human free will—those arising from William of Ockham, Luis de Molina, and Boethius.Less
The problem of divine foreknowledge forces the religious person to give up one of a pair of beliefs both of which are central to Christian practice. These beliefs are, first, that God has infallibly true beliefs about everything that will happen in the future, and second, that human beings have free will in a sense of the “free” is something that is incompatible with determinism. A strong form of the dilemma of foreknowledge can be generated from just two properties that are consequences of essential omniscience: the property of knowing the future and infallibility. This chapter presents the strongest general form of the dilemma it can devise and shows how it differs from weaker foreknowledge dilemmas and from the problem of future truth. This chapter also argues that the premise of the necessity of the past is much more plausible in the argument for theological fatalism than in the argument for logical fatalism. It examines the three leading traditional solutions to the dilemma of divine foreknowledge and human free will—those arising from William of Ockham, Luis de Molina, and Boethius.
Douglas John Casson
- Published in print:
- 2011
- Published Online:
- October 2017
- ISBN:
- 9780691144740
- eISBN:
- 9781400836888
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691144740.003.0002
- Subject:
- Political Science, Political Theory
This chapter traces the breakdown of the medieval vocabulary of justification that was characterized by certain knowledge on one hand (scientia) and probable belief on the other (opinio). Terms ...
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This chapter traces the breakdown of the medieval vocabulary of justification that was characterized by certain knowledge on one hand (scientia) and probable belief on the other (opinio). Terms associated with scientia such as “certainty” and “demonstration” came under intense attack by nominalists such as William of Ockham in the fourteenth century, and these nominalist suspicions were reinforced by the discovery and dissemination of ancient skeptical writings a century later. Whereas terms associated with opinio such as “probability” and “authority” were battered by the forces of the Reformation and the Counter-Reformation. In the place of a shared language of cognitive appraisal, Europeans encountered multiple and contending methods of justification.Less
This chapter traces the breakdown of the medieval vocabulary of justification that was characterized by certain knowledge on one hand (scientia) and probable belief on the other (opinio). Terms associated with scientia such as “certainty” and “demonstration” came under intense attack by nominalists such as William of Ockham in the fourteenth century, and these nominalist suspicions were reinforced by the discovery and dissemination of ancient skeptical writings a century later. Whereas terms associated with opinio such as “probability” and “authority” were battered by the forces of the Reformation and the Counter-Reformation. In the place of a shared language of cognitive appraisal, Europeans encountered multiple and contending methods of justification.
Magali Roques
- Published in print:
- 2017
- Published Online:
- August 2017
- ISBN:
- 9780198806035
- eISBN:
- 9780191843938
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198806035.003.0006
- Subject:
- Philosophy, History of Philosophy
This paper argues that, for Ockham, the parts of the continuum exist in act in the continuum: they are already there before any division of the continuum. Yet, they are infinitely many in that no ...
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This paper argues that, for Ockham, the parts of the continuum exist in act in the continuum: they are already there before any division of the continuum. Yet, they are infinitely many in that no division of the continuum will exhaust all the existing parts of the continuum taken conjointly. This reading of Ockham takes into account the crucial place of his new concept of the infinite in his analysis of the infinite divisibility of the continuum. Like many of his fellow anti-atomists, Ockham stresses that the concept of a potential infinite seems to contradict Aristotle’s modal logic, in particular the central assumption that there is no potency that will never be realized. Ockham, like other fourteenth-century anti-atomists, tried not only to refute atomism, but also to propose an analysis of the infinite divisibility of the continuum that is not incompatible with their modal logic.Less
This paper argues that, for Ockham, the parts of the continuum exist in act in the continuum: they are already there before any division of the continuum. Yet, they are infinitely many in that no division of the continuum will exhaust all the existing parts of the continuum taken conjointly. This reading of Ockham takes into account the crucial place of his new concept of the infinite in his analysis of the infinite divisibility of the continuum. Like many of his fellow anti-atomists, Ockham stresses that the concept of a potential infinite seems to contradict Aristotle’s modal logic, in particular the central assumption that there is no potency that will never be realized. Ockham, like other fourteenth-century anti-atomists, tried not only to refute atomism, but also to propose an analysis of the infinite divisibility of the continuum that is not incompatible with their modal logic.
Claude Panaccio
- Published in print:
- 2017
- Published Online:
- September 2017
- ISBN:
- 9780823272600
- eISBN:
- 9780823272648
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823272600.003.0010
- Subject:
- Philosophy, Ancient Philosophy
This chapter is dedicated to William of Ockham’s full-fledged theory of mental language. It shows how it was first developed on the basis of a reflection on what the objects of knowledge are, ...
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This chapter is dedicated to William of Ockham’s full-fledged theory of mental language. It shows how it was first developed on the basis of a reflection on what the objects of knowledge are, Ockham’s answer being that they are mental propositions composed of concepts. The ontological status of concepts is then examined—a question over which Ockham importantly changed his mind over the years. It is then shown how the technical apparatus of grammar and semantics was systematically transposed by Ockham to the fine-grained analysis of thought, with the result that thought itself could now be seen as a compositional semantic system. And finally the Ockhamistic idea that concepts are natural signs is discussed.Less
This chapter is dedicated to William of Ockham’s full-fledged theory of mental language. It shows how it was first developed on the basis of a reflection on what the objects of knowledge are, Ockham’s answer being that they are mental propositions composed of concepts. The ontological status of concepts is then examined—a question over which Ockham importantly changed his mind over the years. It is then shown how the technical apparatus of grammar and semantics was systematically transposed by Ockham to the fine-grained analysis of thought, with the result that thought itself could now be seen as a compositional semantic system. And finally the Ockhamistic idea that concepts are natural signs is discussed.
Martin Pickavé and Lisa Shapiro (eds)
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199579914
- eISBN:
- 9780191745959
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199579914.001.0001
- Subject:
- Philosophy, History of Philosophy, Philosophy of Mind
This volume has three aims. First, historians of philosophy have typically focused on the discussions of the moral relevance of emotions, and with the exception of scholars of ancient philosophy, ...
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This volume has three aims. First, historians of philosophy have typically focused on the discussions of the moral relevance of emotions, and with the exception of scholars of ancient philosophy, neglected the place of emotions in cognitive life. This collection of articles refocuses the discussion of emotion in the medieval and early modern periods to their role in cognition. Second, though many have aimed to clarify relationship between the later thinkers and their predecessors with regard to issues in metaphysics and epistemology, there has been very little effort at tracing similar lines of thought about emotion. As a whole, the contributions to this volume serve to begin a discussion about the continuities between medieval and early modern thinking about the emotions. In this regard, there is also a discussion of the emotions of cognitive life of the Renaissance. Though we get only a snapshot of a period of philosophical work often passed over, even this snapshot invites questions about how to weave an intellectual history about accounts of our emotions in our cognitive lives. Finally, attention to the concerns that engage philosophers of the medieval, renaissance and early modern periods can inform the contemporary debate regarding the relationship between emotions, cognition, and reason. The thirteen contributions explore this from the point of view of four key themes: the situation of emotions within the human mind; the intentionality of emotions and their role in cognition; emotions and action; the role of emotion in self-understanding and the social situation of individuals.Less
This volume has three aims. First, historians of philosophy have typically focused on the discussions of the moral relevance of emotions, and with the exception of scholars of ancient philosophy, neglected the place of emotions in cognitive life. This collection of articles refocuses the discussion of emotion in the medieval and early modern periods to their role in cognition. Second, though many have aimed to clarify relationship between the later thinkers and their predecessors with regard to issues in metaphysics and epistemology, there has been very little effort at tracing similar lines of thought about emotion. As a whole, the contributions to this volume serve to begin a discussion about the continuities between medieval and early modern thinking about the emotions. In this regard, there is also a discussion of the emotions of cognitive life of the Renaissance. Though we get only a snapshot of a period of philosophical work often passed over, even this snapshot invites questions about how to weave an intellectual history about accounts of our emotions in our cognitive lives. Finally, attention to the concerns that engage philosophers of the medieval, renaissance and early modern periods can inform the contemporary debate regarding the relationship between emotions, cognition, and reason. The thirteen contributions explore this from the point of view of four key themes: the situation of emotions within the human mind; the intentionality of emotions and their role in cognition; emotions and action; the role of emotion in self-understanding and the social situation of individuals.
Claude Panaccio
- Published in print:
- 2017
- Published Online:
- September 2017
- ISBN:
- 9780823272600
- eISBN:
- 9780823272648
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823272600.003.0013
- Subject:
- Philosophy, Ancient Philosophy
Especially written for the English version, this Postscript discusses a number of recently published contributions on the history of mental language in connection with the claims made in the present ...
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Especially written for the English version, this Postscript discusses a number of recently published contributions on the history of mental language in connection with the claims made in the present book. Those are divided into five groups according to whether they have to do with (1) Ancient and Patristic sources, (2) Augustine and Boethius, (3) Abelard and the twelfth century, (4) Aquinas and the thirteenth century, and (5) Ockham and the late medieval period. It is shown that quite an amount of new material is now to be added to the picture, but that nothing of importance needs to be withdrawn.Less
Especially written for the English version, this Postscript discusses a number of recently published contributions on the history of mental language in connection with the claims made in the present book. Those are divided into five groups according to whether they have to do with (1) Ancient and Patristic sources, (2) Augustine and Boethius, (3) Abelard and the twelfth century, (4) Aquinas and the thirteenth century, and (5) Ockham and the late medieval period. It is shown that quite an amount of new material is now to be added to the picture, but that nothing of importance needs to be withdrawn.
Patrick Nold
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199268757
- eISBN:
- 9780191708510
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199268757.001.0001
- Subject:
- History, History of Religion
The debate over the poverty of Christ and his apostles under Pope John XXII (1316-1334) is one of the most famous intellectual controversies of the Middle Ages. The story of the uncompromising pope ...
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The debate over the poverty of Christ and his apostles under Pope John XXII (1316-1334) is one of the most famous intellectual controversies of the Middle Ages. The story of the uncompromising pope on collision course with a united Franciscan Order has often been told, most memorably by Umberto Eco in The Name of the Rose. In this book, the author sets out to investigate the Franciscan Cardinal Bertrand de la Tour, a man apparently torn between the pope who was his patron and the Order to which he had devoted his life. Until now Bertrand has been considered of little importance, owing to his neglect by the primary sources conventionally relied upon by historians. The author suggests that these sources are unreliable: they were written years after the fact by disaffected Franciscans such as William of Ockham. From unpublished manuscript sources, he reconstructs the beginnings of the controversy and reveals the crucial role played by the Franciscan Cardinal. His discovery of Bertrand's significance undermines the common scholarly understanding of this episode and of the character of John XXII himself. He provides a major reinterpretation of the apostolic poverty controversy that has far-reaching consequences for issues such as papal infallibility, natural rights theory, and Ockham's political writings.Less
The debate over the poverty of Christ and his apostles under Pope John XXII (1316-1334) is one of the most famous intellectual controversies of the Middle Ages. The story of the uncompromising pope on collision course with a united Franciscan Order has often been told, most memorably by Umberto Eco in The Name of the Rose. In this book, the author sets out to investigate the Franciscan Cardinal Bertrand de la Tour, a man apparently torn between the pope who was his patron and the Order to which he had devoted his life. Until now Bertrand has been considered of little importance, owing to his neglect by the primary sources conventionally relied upon by historians. The author suggests that these sources are unreliable: they were written years after the fact by disaffected Franciscans such as William of Ockham. From unpublished manuscript sources, he reconstructs the beginnings of the controversy and reveals the crucial role played by the Franciscan Cardinal. His discovery of Bertrand's significance undermines the common scholarly understanding of this episode and of the character of John XXII himself. He provides a major reinterpretation of the apostolic poverty controversy that has far-reaching consequences for issues such as papal infallibility, natural rights theory, and Ockham's political writings.
Richard Cross
- Published in print:
- 1998
- Published Online:
- October 2011
- ISBN:
- 9780198269748
- eISBN:
- 9780191683787
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198269748.001.0001
- Subject:
- Religion, Philosophy of Religion, Theology
Duns Scotus, along with Thomas Aquinas and William of Ockham, was one of the three most talented and influential of the medieval schoolmen, and a highly original and ...
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Duns Scotus, along with Thomas Aquinas and William of Ockham, was one of the three most talented and influential of the medieval schoolmen, and a highly original and creative thinker. Natural philosophy, or physics, is one of the areas of his system which has not received detailed attention in modern literature. But it is important, both for understanding Scotus's contributions in theology, and in tracing some important developments in the basically Aristotelian world-view which Scotus and his contemporaries espoused. This book contains discussion and analysis of Scotus's accounts of the nature of matter; the structure of material substance; mass; the nature of space, time, and motion; quantitative and qualitative change; and the various sorts of unity which can be exhibited by different kinds of whole. It also includes discussion of Scotus's accounts of chemical composition, organic unity, and nutrition. Scotus's views on these matters are philosophically sophisticated, and often highly original.Less
Duns Scotus, along with Thomas Aquinas and William of Ockham, was one of the three most talented and influential of the medieval schoolmen, and a highly original and creative thinker. Natural philosophy, or physics, is one of the areas of his system which has not received detailed attention in modern literature. But it is important, both for understanding Scotus's contributions in theology, and in tracing some important developments in the basically Aristotelian world-view which Scotus and his contemporaries espoused. This book contains discussion and analysis of Scotus's accounts of the nature of matter; the structure of material substance; mass; the nature of space, time, and motion; quantitative and qualitative change; and the various sorts of unity which can be exhibited by different kinds of whole. It also includes discussion of Scotus's accounts of chemical composition, organic unity, and nutrition. Scotus's views on these matters are philosophically sophisticated, and often highly original.
Martin Pickavé
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199579914
- eISBN:
- 9780191745959
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199579914.003.0006
- Subject:
- Philosophy, History of Philosophy, Philosophy of Mind
The idea that emotions are cognitive mental states is at the heart of many modern accounts of the emotions. This paper examines how medieval philosophers of the late thirteenth and early fourteenth ...
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The idea that emotions are cognitive mental states is at the heart of many modern accounts of the emotions. This paper examines how medieval philosophers of the late thirteenth and early fourteenth centuries thought of the relationship between emotions, usually referred to as passions of the soul, and cognitions. Although medieval authors see a close relationship between emotions and those cognitions triggering them, they usually deny that emotions are simply kinds of cognition; strictly speaking, emotions are thought to be movements of the human appetites. However, one philosopher from the first half of the fourteenth century, Adam Wodeham, explicitly defends the view that emotions are cognitions. After examining Wodeham's arguments and the philosophical motivation behind his view, the paper turns to critical reactions to Wodeham's unique account.Less
The idea that emotions are cognitive mental states is at the heart of many modern accounts of the emotions. This paper examines how medieval philosophers of the late thirteenth and early fourteenth centuries thought of the relationship between emotions, usually referred to as passions of the soul, and cognitions. Although medieval authors see a close relationship between emotions and those cognitions triggering them, they usually deny that emotions are simply kinds of cognition; strictly speaking, emotions are thought to be movements of the human appetites. However, one philosopher from the first half of the fourteenth century, Adam Wodeham, explicitly defends the view that emotions are cognitions. After examining Wodeham's arguments and the philosophical motivation behind his view, the paper turns to critical reactions to Wodeham's unique account.
Kamil Majcherek
- Published in print:
- 2019
- Published Online:
- October 2019
- ISBN:
- 9780198845515
- eISBN:
- 9780191880704
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198845515.003.0007
- Subject:
- Philosophy, History of Philosophy
The paper examines Walter Chatton’s rejection of final causality. At the core of Chatton’s theory lies the claim that there are four kinds of cause (material, formal, efficient, and final), but only ...
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The paper examines Walter Chatton’s rejection of final causality. At the core of Chatton’s theory lies the claim that there are four kinds of cause (material, formal, efficient, and final), but only three kinds of causality, because final causality should in a sense be reduced to efficient causality. The author begins by situating Chatton’s theory in the context of the fourteenth-century discussions concerning the problematic status of ends as causes. After that, the paper reconstructs Chatton’s rejection of the opinio communis of his time, according to which both final causes and final causality must be posited. The author claims that Chatton’s objections employ three main arguments, based on (1) ontological parsimony, (2) possible non-existence of ends, and (3) the efficient character of love and desire. Then, Chatton’s own theory is presented. The author’s exposition is focused on Chatton’s thesis that final causes are said to be causes only in a metaphorical sense. The final part of the article examines William of Ockham’s reaction to Chatton’s theory. Arguing against Chatton’s teleology, Ockham wants to prove that we have good reasons to retain both final causes (as real causes) and final causality.Less
The paper examines Walter Chatton’s rejection of final causality. At the core of Chatton’s theory lies the claim that there are four kinds of cause (material, formal, efficient, and final), but only three kinds of causality, because final causality should in a sense be reduced to efficient causality. The author begins by situating Chatton’s theory in the context of the fourteenth-century discussions concerning the problematic status of ends as causes. After that, the paper reconstructs Chatton’s rejection of the opinio communis of his time, according to which both final causes and final causality must be posited. The author claims that Chatton’s objections employ three main arguments, based on (1) ontological parsimony, (2) possible non-existence of ends, and (3) the efficient character of love and desire. Then, Chatton’s own theory is presented. The author’s exposition is focused on Chatton’s thesis that final causes are said to be causes only in a metaphorical sense. The final part of the article examines William of Ockham’s reaction to Chatton’s theory. Arguing against Chatton’s teleology, Ockham wants to prove that we have good reasons to retain both final causes (as real causes) and final causality.
Francis Oakley
- Published in print:
- 2015
- Published Online:
- January 2016
- ISBN:
- 9780300194432
- eISBN:
- 9780300213799
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300194432.003.0007
- Subject:
- Philosophy, Political Philosophy
This chapter addresses the highly distinctive ecclesiologies hammered by Marsiglio of Padua and William of Ockham to examine the degree to which they contributed to the understanding of the nature ...
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This chapter addresses the highly distinctive ecclesiologies hammered by Marsiglio of Padua and William of Ockham to examine the degree to which they contributed to the understanding of the nature and history of conciliarism. This notion derives from a reform movement in the fourteenth-, fifteenth-, and sixteenth-century Catholic Church, which held that supreme authority in the Church resided with an Ecumenical council, apart from, or even against, the Pope. Both men were considered leading adherents to the conciliarist viewpoint and other conciliarist thinking at large. The chapter also elucidates interpretative confusions caused by the traditional inclusion of Marsiglio and Ockham among the ranks of the conciliarists.Less
This chapter addresses the highly distinctive ecclesiologies hammered by Marsiglio of Padua and William of Ockham to examine the degree to which they contributed to the understanding of the nature and history of conciliarism. This notion derives from a reform movement in the fourteenth-, fifteenth-, and sixteenth-century Catholic Church, which held that supreme authority in the Church resided with an Ecumenical council, apart from, or even against, the Pope. Both men were considered leading adherents to the conciliarist viewpoint and other conciliarist thinking at large. The chapter also elucidates interpretative confusions caused by the traditional inclusion of Marsiglio and Ockham among the ranks of the conciliarists.
