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The author or concept searched is found in the following 4 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Augustine | Medieval Philosophy | Höffe I 116 Augustine/Medieval Philosophy/Höffe: In the Christian Middle Ages, Augustine outranks all other church fathers for centuries; he is the supreme authority according to Holy Scripture in all matters of faith and theology. A document is provided by the Höffe I 117 Basic work of the training of theologians in the High Middle Ages: In the aphorisms of Petrus Lombardus (1095-1160) ninety percent of all quotations come from Augustine. >Augustine. For three areas Augustine exerts a significant influence. A. In "ethical-theological Augustinism" his doctrine of grace, which restricts human freedom, prevails. B. In the knowledge-theoretical or "philosophical Augustinism", connected with the "anthropological Augustinism", for more than half a millennium the rejection of a faith independent reason dominated. Christian Aristotelism: Essentially only in the "Christian Aristotelism" of Albert the Great (1200-1280) and Thomas Aquinas (1225-1275) does reason regain its full inherent right within the framework of the distinction between the truth of reason and the truth of revelation. >Reason, >Thomas Aquinas. BonaventuraVsThomas: Thomas' opponent Bonaventura (1221-1274) will, however, revive Augustinism in the philosophy of knowledge. C. Finally, "political Augustinism", the doctrine of two diametrically opposed empires, together with the devaluation of worldly things and their conception of justice oriented towards this world, is essential for legal and state thinking. >Justice. |
Höffe I Otfried Höffe Geschichte des politischen Denkens München 2016 |
| Interest | Medieval Philosophy | Rothbard IV 9 Interest/Medieval Philosophy/Rothbard: Take, for example, the rate of interest on a loan. The scholastic philosophers of the Catholic Church, in the Middle Ages and in the early modern period, were in their way excellent economists and analyzers of the market; but one thing they could never explain or justify was the simple charging of interest on a loan. They could understand gaining profits for risky investments; … Money/Aristotle: …but they had learned from Aristotle that money itself was barren and unproductive. Therefore, how could pure interest on a loan (assuming no risk of default) be justified? Not being able to find the answer, the church and the scholastics discredited discredited Rothbard IV 10 their approach in the eyes of worldly men by condemning as sinful “usury” all interest on a loan. For a solution see >Time Preference/Böhm-Bawerk. |
Rothbard II Murray N. Rothbard Classical Economics. An Austrian Perspective on the History of Economic Thought. Cheltenham, UK: Edward Elgar Publishing. Cheltenham 1995 Rothbard III Murray N. Rothbard Man, Economy and State with Power and Market. Study Edition Auburn, Alabama 1962, 1970, 2009 Rothbard IV Murray N. Rothbard The Essential von Mises Auburn, Alabama 1988 Rothbard V Murray N. Rothbard Power and Market: Government and the Economy Kansas City 1977 |
| Language | Medieval Philosophy | Gadamer I 438 Language/Word/Object/Medieval/Gadamer: (...) the theological relevance of the problem of language in medieval thought [points] back again and again to the problem of the unity of thought and speech and [brings] (...) thereby (...) a moment to the fore (...) that had not been thought in this way in classical Greek philosophy. The fact that the word is a process in which the unity of what is meant is expressed to perfection - as is thought in verbum speculation (>Word of God/Gadamer) - means something new compared to the Platonic dialectic of the one and many. >Unity and Multiplicity. Because for Plato, the Logos itself moves within this dialectic and is nothing but suffering the dialectic of ideas. There is no real problem of interpretation here in so far as the means of interpretation, the word and the speech, are constantly overtaken by the thinking spirit. Trinity/Gadamer: In contrast to this, we found in the Trinitarian speculation that the process of the divine persons includes the Neoplatonic question of unfolding, i.e. the process of coming forth from the one, and therefore also does justice to the process character of the word for the first time. >Trinity/Gadamer. Scholasticism: But the problem of language could only come to a full breakthrough when the scholastic mediation of Christian thought was combined with Aristotelian philosophy through a new moment, which turned the distinction between divine and human spirit into a positive one and was to gain the greatest significance for the modern age. It is the common ground of the creative. (>Creation Myth/Gadamer.) In it, it seems to me that the position of Nicholas of Cues, which has been so much discussed recently,(1) has its real distinction. >Word of God/Nicholas of Cusa, >Language/Renaissance. 1. Cf. K. Volkmann-Schluck, who seeks to determine the historical location of St. Nicholas from the idea of the "image": Nicolaus Cusanus, 1957; especially pp. 146ff. (as well as J. Koch, Die ars coniecturalis des Nicolaus Cusanus (Arbeitsgemeinschaft für Forschung des Landes Nordrhein-Westfalen, issue 16) and my own works "Nicolaus von Cues und die Philosophie der Gegenwart" (Kl. Schr. Ill, p. 80-88; Vol. 4 of the Ges. Werke) and "Nicolaus von Cues in der Geschichte des Erkenntnisproblems" (Cusanus-Gesellschaft 11 (1975), p. 275-280; Vol. 4 of the Ges. Werke). |
Gadamer I Hans-Georg Gadamer Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010 Gadamer II H. G. Gadamer The Relevance of the Beautiful, London 1986 German Edition: Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977 |
| Papal Power | Medieval Philosophy | Gaus I 347 Papal power/Medieval philosophy/Kilcullen: On the central question of the relationship between spiritual and temporal power, Thomas Aquinas endorsed papal claims to supremacy, Giles maintained that all legitimate power on earth belongs primarily to the pope, and Marsilius that all legitimate coercive power belongs to the secular ruler. >Thomas Aquinas, >Power, >Society, >State. John of Paris argued for a restriction of the spiritual power to spiritual methods of action, and of the temporal power to temporal methods of action, but allowed each to use its appropriate methods to achieve indirectly some effects in the other's sphere. William of Ockham argued that the pope has fullness of power in spiritual matters and may on occasion intervene in temporal affairs, but only in situations of necessity when the laity will not or cannot act. >Papal power/Ockham. James of Viterbo argued a position like that of Giles (see Dyson, 1995)(2); so did Augustine of Ancona (see McGrade, Kilcullen and Kempshall, 2001(1): 418-83). John Wyclif continued Giles's argument that lordship cannot belong to unbelievers, or, as Wyclif argued, to anyone in sin (2001(1): 587—654). Several short works akin to John of Paris, On Royal and Papal Power, were produced at about the same time (see Dyson, 1999a(2); 1999b(3); on the circumstances of these writings see Saenger, 1981(4)). There were other contributors to the debate whose works are not available in English (for these see Miethke, 2000a(5)). No medieval writer, as far as I know, argued that secular power should as a matter of principle not be used to benefit true religion and discourage religious error. Kilcullen: To my knowledge the first persuasive argument* for such a degree of separation of the two powers was Bayle 's in the Philosophical Commentary(6). * The arguments of Locke's first Letter of Toleration were not strong enough to persuade those who needed persuading: it is not self-evident that the state exists to serve this-worldly purposes only. In his fourth letter Locke used arguments like Bayle's. 1. McGrade, Arthur Stephen, John Kilcullen and Matthew Kempshall (2001) The Cambridge Translations of Medieval Philosophical Texts. Vol. 2, Ethics and Political Philosophy. Cambridge: Cambridge University Press. 2. Dyson, Robert W. , ed. and trans. (1999a) Three Royalist Tracts, 1296—1302: Antequam essent clerici; Disputatio inter clericum et militem; Quaestio in utramque partem. Bristol: Thoemmes. 3.Dyson, Robert W., ed. and trans. (1999b) Quaestio de potestate papae (Rex pacificus): An Enquiry into the Power of the Pope. Lewiston: Mellen. 4. Saenger, Paul (1981) 'John of Paris, principal author of the Quaestio de potestate papae (Rex pacificus)'. Speculum, 56: 41-55. 5. Miethke, Jürgen (2000a) De potestate papae: Die päpstliche Amtskompetenz im Widerstreit der politischen Theorie von Thomas von Aquin bis Wilhelm von Ockham. Tübingen: Mohr Siebeck. 6. Bayle, Pierre (1708) A Philosophical Commentary on These Words of the Gospel, Luke xiv.23, 'Compel them to come in, that my house may be full'. London: Darby. Kilcullen, John 2004. „Medieval Politial Theory“. In: Gaus, Gerald F. & Kukathas, Chandran 2004. Handbook of Political Theory. SAGE Publications |
Gaus I Gerald F. Gaus Chandran Kukathas Handbook of Political Theory London 2004 |
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