• The Consolation of Philosophy

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    For this reason Chapter Five singles out four episodes in Francis's life that correspond to the four dotes or endowments of the glorified body. Although women lacked formal philosophical training, they could experience religious perfection, because it was predicated not on the intellect but on the will and on acts of faith. The Franciscans were founded by Francis of Assisi in 1209. Kant combined most important Western strains of philosophy into one system: Platonic scholasticism, Enlightenment reasoning, Romanticism, British perceptual philosophy, and Christian theology.
  • Viking Attacks on Paris: The «Bella parisiacae urbis» of

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    Sarkar, Zhuang Zi (Chuang Tzu), Mencius, Xun Zi, Zhu Xi, Han Fei Tzu, Wang Yangming, Dharmakirti, Sankara, Ramanuja, Narayana Guru, Vivekananda, Aurobindo and Sarvepalli Radhakrishnan. Allegory is a product of a metaphor predominant in medieval morality plays, in which objects and persons within a narrative are equated with meanings that lie outside the narrative itself. ... In this course, we will consider the nature and significance of play, with a particular focus on the distinctively human form of play called games.
  • The Beginning of Christian Philosophy

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    The arts faculty was for the basic training of students, before they proceeded to one of the “higher” faculties. Book V of the Nicomachean Ethics: "Aquinas based much of his Ethics on the Theory of Natural Justice found here. a. She writes on issues at the intersection (often at the collision) of aesthetics, ethics and epistemology. Both seek to discover the truth--to answer questions, solve problems, and satisfy curiosity. Essay on Ethics on found on Reserve in the Library.
  • Aquinas's Philosophical Commentary on the Ethics: A

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    Even so, while trade contacts seem to have been ongoing, political contact between India and the West was largely insignificant until the 16th century. The Council of Constance, 1414–1418, deposed two rival Popes (by then there were three, one of whom resigned) and elected a new Pope. Correspondingly, divine grace is seen by Augustine as playing a dramatically elevating part in the reformation and reordination of the will. His force was and is still felt not just in philosophy but also in theology, popular religion, and political thought, for example in the theory of the just war (Spade [1994], pp. 57–58).
  • Guardians of the Humanist Legacy: The Classicism of T.S.

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    Marenbon, Trinity College, Cambridge Western philosophy, 1200-1350 8. The influences of philosophy, however hard to see, are far-reaching and of great importance. Leaman, Oliver (Part I) & Rizvi, Sajjad (Part II), “The Developed Kalâm Tradition,” in CC to C I Theology, pp. 77-96. It was also held that the will is a faculty that determines itself without being determined by any other faculty. b. A mental state 'is a true similitude of the external thing, on account of which it represents (repraesentat) the external thing itself, and stands for it from its nature, just as an utterance denotes things by institution'.
  • The Renaissance Extended Mind (New Directions in Philosophy

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    From Arab philosophy he received the thesis on the single agent intellect. such that the various attributes with their own meanings that are used in Sacred Scriptures to designate God refer to the variety of his actions. there is neither multiplicity in Him nor anything attached to his essence. At the very moment of its consolidation, however, an upheaval was brewing that would shake this novel conception to its foundations: the main works of Aristotle, hitherto unknown in the West, were being translated into Latin—among them his Ta meta ta physika (Metaphysics), the Physike (Physics), the Ethika Nikomacheia (Nichomachean Ethics), and Peri psyches, best known by its Latin title De Anima (On the Soul).
  • Magistri Petri de Ybernia. Expositio et quaestiones in

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    In 1210, a provincial synod at Paris ruled that Aristotle's “natural theology” could not be “read” in the faculty of arts at Paris. We cannot argue this because if we do. and as the final remedy to the long standing ignorance that plagued his search of wisdom. and He is true God Who is incorporeal and infinite without extension. it reveals a reflection of these three attributes of God: every creature should consist essentially of being. the supremacy of God. Some interpret these lines as simply a recommendation to avoid consideration of death because it arouses wasteful fears.
  • Ecstatic Transformation Mechtild

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    However, had they taken the trouble to examine the teaching of those philosophers, they would have discovered that “every one worthy of note among the ancients and the moderns” [62] subscribed to the fundamentals of religious belief, i.e. the existence of God and the reality of the Day of judgement. The purpose of mankind in this philosophy is for the soul to be freed from the body in order to rejoin the upper region from whence it came.
  • Utopia

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    The theory that Adam had such jurisdiction and passed it to successors by primogeniture or by his will must be rejected, since Adam's power was domestic, not political; natural law does not make the progenitor king over his posterity. Such a doctrine was common in the Ockham, see William of Ockham [1995a], p. 72ff. Dreyfus teaches at least one course each semester. Epicurus has shiny gods, permeable to wind and light, who are lodged between two worlds which serve as fortresses protecting them from being battered; they are clothed in human shape, with limbs like ours which are quite useless. (Michel de Montaigne, 1572) Links / Ancient Greek Philosophy, Philosophers Metaphysics: Problem of One and the Many - Brief History of Metaphysics and Solutions to the Fundamental Problems of Uniting the; One and the Many, Infinite and the Finite, Eternal and the Temporal, Absolute and Relative, Continuous and Discrete, Simple and Complex, Matter and Universe.
  • Thomas Aquinas in 90 Minutes (Philosophers in 90 Minutes)

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    He's considered history's first logician and biologist. Paris: Vrin, 2008, 187 pp., ISBN 978-2-7116-1979-5. -------“Memory and Recollection in Ibn Sînâ’s and Ibn Rushd’s Philosophical Texts Translated into Latin in the Twelfth and Thirteenth Centuries: A Perspective on the Doctrine of the Internal Senses in Arabic Psychological Science,” in Forming the Mind: Essays on the Internal Senses and the Mind/Body Problem from Avicenna to the Medical Enlightenment, ed. by Henrik Lagerlund (Studies in the History of Philosophy of Mind, 5) (Dordrecht: Springer, 2007), pp. 17-26.