The Summa Halensis最新文献

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Reading Aristotle with Avicenna 用阿维森纳读亚里士多德
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-010
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引用次数: 0
Evil in Dionysius the Areopagite, Alexander of Hales and Thomas Aquinas 恶在狄奥尼修斯、黑尔斯的亚历山大和托马斯·阿奎那
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-006
T. Aquinas
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引用次数: 0
Praepositinus of Cremona and William of Auxerre on Suppositio
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-016
Stephen F. Brown
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引用次数: 0
The Influence of Anselm of Canterbury on the Summa Halensis’ Theology of the Divine Substance 坎特伯雷的安塞伦对《halma Summa》神圣物质神学的影响
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-012
Aaron Canty
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引用次数: 0
Frontmatter
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-fm
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引用次数: 0
Creation, Light, and Redemption 创造、光与救赎
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-020
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引用次数: 0
The Reception of John of Damascus in the Summa Halensis 《总典》中对大马士革约翰的接待
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-007
I. Brady, Spicilegium Bonaventurianum
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引用次数: 0
Alexander’s Commentary on the Rule in Relation to the Summa Halensis 亚历山大对《总典》规则的评注
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-017
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引用次数: 0
The De anima Tradition in Early Franciscan Thought 早期方济各会思想中的deanima传统
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-011
L. Schumacher
{"title":"The De anima Tradition in Early Franciscan Thought","authors":"L. Schumacher","doi":"10.1515/9783110685022-011","DOIUrl":"https://doi.org/10.1515/9783110685022-011","url":null,"abstract":"In the 12 and early 13 centuries, we witness a steady rise in the level of sophistication with which scholars analysed the nature of the rational soul. This increase was undoubtedly attributable to the translation movement of the period, which made many Greek and Arabic philosophical texts available in Latin for the first time. This paper will show how the introduction of Avicenna’s De anima in particular mediated readings of Aristotle as well as Augustine in the period of the Summa’s authorship, specifically, as regards the account of the soul, its relationship to the body, and its cognitive operations. In this way, I will illuminate the extent to which the reading of Avicenna shaped fundamentally the ways in which the Franciscan tradition came to construe human nature. Throughout history, the soul has remained a topic of perennial interest and debate. In the 12 and early 13 centuries, we witness a steady rise in the level of sophistication with which scholars analysed the nature of the rational soul. This increase was undoubtedly attributable to the translation movement of the period, which made many Greek and Arabic philosophical texts available in Latin for the first time. The most significant of these texts were the works of Aristotle and the Islamic philosopher Avicenna, who dominated the reception of Aristotle until nearly the mid 13 century. At this point, better translations of Aristotle were produced which enabled the study of his thought in its own right. The reasons for the focus on Avicenna over or with Aristotle until this time are many, but among them, there is the fact that the translations of Aristotle that were produced in the mid-to-late 12 century were in some cases only partial and in most cases, riddled with inaccuracies. For this reason, Latin thinkers were more inclined to rely on the superior and more complete translations of Avicenna, who was in fact a very different thinker to Aristotle with a system and views all his own. Although Avicenna was clearly the main resource for reading Aristotle before, say, the 1250s and 60s, his own reception was mediated and mitigated by numerous other figures, such as Dominicus Gundissalinus, the translator of Avicenna, as well as the Spanish Jew Avicebron and the Syrian Christian Costa Ben Luca, whose works were translated by Gundissalinus and John of Spain, respectively. Furthermore, the reception of Aristotle was complicated by the wide circulation of works like the Neo-Platonic Liber de causis which was believed before 1268 to offer a genuine representation of Aristotle’s theological views; and by the so-called De spiOpenAccess. © 2020 Lydia Schumacher, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9783110685022-011 ritu et anima, a 12-century work that was attributed to Augustine despite evidence to the contrary. These works generated widespread confusion about what Aristotle an","PeriodicalId":153743,"journal":{"name":"The Summa Halensis","volume":"53 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127083350","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
引用次数: 0
The Summa Halensis and Augustine 哈勒斯总结和奥古斯丁
The Summa Halensis Pub Date : 2020-05-05 DOI: 10.1515/9783110685022-005
L. Schumacher
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