An Introduction to Medieval Philosophy: Basic Concepts by Joseph W. Koterski

By Joseph W. Koterski

Through exploring the philosophical personality of a few of the best medieval thinkers, An creation to Medieval Philosophy presents a wealthy evaluation of philosophy on the earth of Latin Christianity.

  • Explores the deeply philosophical personality of such medieval thinkers as Augustine, Boethius, Eriugena, Anselm, Aquinas, Bonaventure, Scotus, and Ockham
  • Reviews the valuable beneficial properties 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 vast philosophical technique of the medieval period by,taking account of classical metaphysics, normal tradition, and non secular themes

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The approach of fides quaerens intellectum does place faith as prior to reason. But rather than treating them as antithetical, it sees a deeper understanding of reality as one of the fruits that faith will provide. 34 The Wisdom of Solomon is frequency cited in this regard, and especially the passage (7: 17f) in which Solomon, who is taken as the epitome of a wise king, testifies to his fellow rulers that wisdom (sapientia) had come to him as a grace from above, and 41 with it learning (doctrina) and understanding (scientia) in the various disciplines, practical and speculative.

Anselm’s reply to Gaunilo can be found on pp. 111–22. 18 See Southern (1990). 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.

428a20–b9, in Aristotle (1984). 60 For a cross-cultural comparison between the relation of mythological and philosophical thinking in ancient Egypt, Persia, Israel, and Greece, see Frankfort (1977). 61 For an overview of this topic, see Koterski (1998), pp. 12–21. See also Collins (1978, 1984). 62 Russman (1987) provides a sophisticated account of the context for the change in attitude on the question of faith and reason. 63 On this subject, see Weiss (1983) and Ariès and Duby (1987), esp. vol.

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