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Anselm in Medieval and Renaissance Philosophy.

Classics in Arts and Humanities. The four main chapters are mostly well argued, providing an abundance of information useful to novice and specialist alike and some unusual insights.

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Metaphysics and Epistemology. Religious Topics in Philosophy of Religion. Philosophy of Religion. Direct download. Continental Philosophy. Medieval Logic in Medieval and Renaissance Philosophy. Mathematical Platonism in Philosophy of Mathematics. Christianity in Philosophy of Religion. In this volume specialists of medieval music and philosophy put the medieval 'musica' into the context of ideas and institutions in which it existed.


The significance of 'musica' cannot be understood from a modern point of view since 'music' does not match the medieval 'musica'. Medieval Studies in Arts and Humanities. Stephen Gersh's Being Different: More Neoplatonism after Derrida continues his earlier project of reading the philosophy of late antiquity in a critical encounter with Jacques Derrida's deconstruction of Platonism. Most important, perhaps, are its presentation and assessment of non-subjective forms of idealism, as well as mind-dependence forms of idealism prior to Descartes.


Contemporary philosophers have become sophisticated about various forms of realism, anti-realism and irrealism. This very welcome contribution to the literature should find a broad readership. What is at stake, ultimately, is the development of Western thought as a whole. In this volume, a fine international group of scholars investigate the meaning of idealism across the ages. Without sacrificing nuance, their contributions show that a core of shared assumptions characterizes idealist philosophies.


The historical dialogue which this volume advances emphasizes the relevance of ancient and medieval thinkers for the current debate, but it also challenges us to place modern representatives of idealism—such as Berkeley, Kant, and Hegel—in historical perspective. This is the first book to provide an account of the influence of Proclus, a member of the Athenian Neoplatonic School, during more than one thousand years of European history. Proclus was the most important philosopher of late antiquity, a dominant voice in Byzantine thought, the second most influential Greek philosopher in the later western Middle Ages, and a major figure in the revival of Greek philosophy in the Renaissance.

Proclus was also intensively studied in the Islamic world of the Middle Ages and was a major influence on the thought of medieval Georgia. The volume begins with a substantial essay by the editor summarizing the entire history of Proclus' reception. This is followed by the essays of more than a dozen of the world's leading authorities in the various specific areas covered. Derrida: Philosophy of Religion in Continental Philosophy.

The extensive influence of Plotinus, the third-century founder of 'Neoplatonism', on intellectual thought from the Renaissance to the modern era has never been systematically explored. This collection of new essays fills the gap in the scholarship, thereby casting a spotlight on a current of intellectual history that is inherently significant. The essays take the form of a series of case-studies on major figures in the history of Neoplatonism, ranging from Marsilio Ficino to Henri-Louis Bergson and moving through Italian, French, English, They bring clarity to the terms 'Platonism' and 'Neoplatonism', which are frequently invoked by historians but often only partially understood, and provide fresh perspectives on well-known issues including the rise of 'mechanical philosophy' in the sixteenth century and the relation between philosophy and Romanticism in the nineteenth century.

The volume will be important for readers interested in the history of thought in the early-modern and modern ages. Off-campus access. Using PhilPapers from home? Create an account to enable off-campus access through your institution's proxy server.

201. Stephen Gersh on Medieval Platonism

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After thinkers such as Peter Abelard, William of Conches, Thierry of Chartres, and Bernardus Silvestris fruitfully reexamined the Calcidian Timaeus, their successors discovered that the newly arriving translations of Aristotle's treatises had more to offer the scholastic enterprise of systematic theology than did the less direct dialogues of Plato, of which only the Meno and Phaedo were added to the Latin corpus.

However, since Aristotle came to the West via the Arabs, he was initially read as a Neoplatonist. Thomas Aquinas — was instrumental in correcting this error when he identified Proclus as the source for the Pseudo-Aristotelian Book of Causes after reading a Latin version of the Elements of Theology translated in Although Aquinas was principally Aristotelian in outlook, his teacher, Albertus Magnus c.

Nicholas of Cusa — later drew upon these thinkers, as well as the twelfth-century Platonists and earlier sources, in constructing his own Neoplatonic worldview outlined in Learned Ignorance , a reaction against the Aristotelianism dominant in the universities. Petrarch — had already urged a return to Plato, and this tendency within Italian Renaissance humanism culminated in the work of the Florentine philosopher Marsilio Ficino — , whose translations and studies of the complete Plato, Plotinus, and other Platonic authors were influential throughout Europe for centuries.

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London: Cambridge University Press, Carabine, Deirdre. Louvain, Belgium: Peeters, W. Eerdmans, Dillon, John. The Middle Platonists, 80 B. Ithaca, N.

CALL. Middle Platonism and its Literary Reflections - Freiburg im Breisgau (Germany)

Gersh, Stephen. Notre Dame, Ind. Gersh, Stephen, and Maarten J. Hoenen, eds. Berlin and New York: Walter de Gruyter,