By Joseph W. Koterski
Through exploring the philosophical personality of a few of the best medieval thinkers, An advent to Medieval Philosophy offers a wealthy evaluation of philosophy on this planet of Latin Christianity.
- Explores the deeply philosophical personality of such medieval thinkers as Augustine, Boethius, Eriugena, Anselm, Aquinas, Bonaventure, Scotus, and Ockham
- Reviews the imperative positive factors of the epistemological and metaphysical challenge of universals
- Shows how medieval authors tailored philosophical rules from antiquity to use to their spiritual commitments
- Takes a wide philosophical procedure of the medieval period by,taking account of classical metaphysics, basic tradition, and non secular themes
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Additional info for An Introduction to Medieval Philosophy: Basic Concepts
54 In both ancient and medieval sources this principle tends to be formulated for the sake of explaining how demonstrations in a science work, but its basis is once again in being and in a certain insight about how one must speak of being. It is true to say of what is, that it is, and of what is not, that it is not, whereas it is false to say of what is, that it is not, and of what is not, that it is. But to say that anything is, one must either say something true or something false. 55 Anyone who tries to hold to some intermediate between contradictory opposites is failing to recognize that one must say of a given being that it is or that it is not.
59 19 Fides quaerens intellectum is the subtitle of Anselm’s Proslogion. See Anselm (1998), p. 83. In this respect Anselm is following closely on Augustine’s lead. 23, in Augustine (1990). 20 See Wilken (2003). 5, in Augustine (1984). See Gerson (1990), pp. 1–5. 22 See Gilson (1969). 23 In chapter 5 on the transcendentals, I discuss in further detail the commitment found throughout the Middle Ages to the thesis that all beings as beings are good, in the sense of possessing various inherent perfections that can be the object of desire of a being with appetitive drives.
It is not Anselm’s position that reason can decide what the content of faith should be, but simply that good reasoning can provide a special kind of security for faith. What is believed on the basis of faith need not be thought to be destroyed when submitted to natural reason. Rather, there is a complementarity. Belief grounded on divine authority will tend to come first in the order of time. 19 36 The style of philosophizing most often at work in the first half of the Middle Ages was often more meditative than dialectical.
An Introduction to Medieval Philosophy: Basic Concepts by Joseph W. Koterski