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Essays on key moments in the intellectual history of the West This book forms a major contribution to the discussion on fate, providence and moral responsibility in Antiquity, the Middle Ages and Early Modern times. Through 37 original papers, renowned scholars from many different countries, as well as a number of young and promising researchers, write the history of the philosophical problems of freedom and determinism since its origins in pre-socratic philosophy up to the seventeenth century. The main focus points are classic Antiquity (Plato and Aristotle), the Neoplatonic synthesis of late Antiquity (Plotinus, Proclus, Simplicius), and thirteenth-century scholasticism (Thomas Aquinas, Henry of Ghent). They do not only represent key moments in the intellectual history of the West, but are also the central figures and periods to which Carlos Steel, the dedicatary of this volume, has devoted his philosophical career.
This volume offers a collection of papers about the notions of fate, providence, and free will, as developed and debated in philosophy and religion in the early Imperial age (ca. 31 BCE-250 CE).
This book is the first major study of providence in the thought of John Chrysostom, a popular preacher in Syrian Antioch and later archbishop of Constantinople (ca. 350 to 407 CE). While Chrysostom is often considered a moralist and exegete, this study explores how his theology of providence profoundly affected his larger ethical and exegetical thought. Robert Edwards argues that Chrysostom considers biblical narratives as vehicles of a doctrine of providence in which God is above all loving towards humankind. Narratives of God's providence thus function as sources of consolation for Chrysostom's suffering audiences, and may even lead them now, amid suffering, to the resurrection life-the life of the angels. In the course of surveying Chrysostom's theology of providence and his use of scriptural narratives for consolation, Edwards also positions Chrysostom's theology and exegesis, which often defy categorization, within the preacher's immediate Antiochene and Nicene contexts.
Nemesius of Emesa's On Human Nature (De Natura Hominis) is the first Christian anthropology. Written in Greek, circa 390 CE, it was read in half a dozen languages--from Baghdad to Oxford--well into the early modern period. Nemesius' text circulated in two Latin versions in the centuries that saw the rise of European universities, shaping scholastic theories of human nature. During the Renaissance there were numerous print editions helping to inspire a new discourse of human dignity. David Lloyd Dusenbury offers the first monograph in English on Nemesius' treatise. In the interpretation offered here, the Syrian bishop seeks to define the human qua human. His early Christian anthropology is cosmopolitan. He writes, 'Things that are natural are the same for all.' In his pages, a host of texts and discourses--biblical and medical, legal and philosophical--are made to converge upon a decisive tenet of Christian late antiquity: humans' natural freedom. For Nemesius, reason and choice are a divine double-strand of powers. Since he believes that both are a natural human inheritance, he concludes that much is 'in our power'. Nemesius defines humans as the only living beings who are at once ruler (intellect) and ruled (body). Because of this, the human is a 'little world', binding the rationality of angels to the flux of elements, the tranquillity of plants, and the impulsiveness of animals. This compelling study traces Nemesius' reasoning through the whole of On Human Nature, as he seeks to give a long-influential image of humankind both philosophical and anatomical proof.
For generations, early Franciscan thought has been widely regarded as unoriginal: a mere attempt to systematize the longstanding intellectual tradition of Augustine in the face of the rising popularity of Aristotle. This volume brings together leading scholars in the field to undertake a major study of the major doctrines and debates of the so-called Summa Halensis (1236-45), which was collaboratively authored by the founding members of the Franciscan school at Paris, above all, Alexander of Hales, and John of La Rochelle, in an effort to lay down the Franciscan intellectual tradition or the first time. The contributions will highlight that this tradition, far from unoriginal, laid the groundwork for later Franciscan thought, which is often regarded as formative for modern thought. Furthermore, the volume shows the role this Summa played in the development of the burgeoning field of systematic theology, which has its origins in the young university of Paris. This is a crucial and groundbreaking study for those with interests in the history of western thought and theology specifically.
This book examines three authors – Plutarch, Iamblichus and Augustine – who deeply impacted the ancient philosophical debates about divination, and highlights the complex relationship between philosophy and religion in Antiquity. Ce livre examine trois auteurs - Plutarque, Jamblique et Augustin - qui ont marqué les débats philosophiques antiques sur la divination et met en évidence la complexité des rapports entre philosophie et religion dans l’Antiquité.
The complete surviving works of Epictetus, the most influential Stoic philosopher from antiquity. “Some things are up to us and some are not.” Epictetus was born into slavery around the year 50 CE, and, upon being granted his freedom, he set himself up as a philosophy teacher. After being expelled from Rome, he spent the rest of his life living and teaching in Greece. He is now considered the most important exponent of Stoicism, and his surviving work comprises a series of impassioned discourses, delivered live and recorded by his student Arrian, and the Handbook, Arrian’s own take on the heart of Epictetus’s teaching. In Discourses, Epictetus argues that happiness depends on knowing what is in our power to affect and what is not. Our internal states and our responses to events are up to us, but the events themselves are assigned to us by the benevolent deity, and we should treat them—along with our bodies, possessions, and families—as matters of indifference, simply making the best use of them we can. Together, the Discourses and Handbook constitute a practical guide to moral self-improvement, as Epictetus explains the work and exercises aspirants need to do to enrich and deepen their lives. Edited and translated by renowned scholar Robin Waterfield, this book collects the complete works of Epictetus, bringing to modern readers his insights on how to cope with death, exile, the people around us, the whims of the emperor, fear, illness, and much more. CUSTOMER NOTE: THE HARDCOVER IS FOR LIBRARIES AND HAS NO JACKET.
An in-depth analysis of oracular divination in Plutarch’s thought Oracular divination was of special concern for Plutarch of Chaeronea (45–120 AD), Platonic philosopher as well as priest at the oracle of Apollo in Delphi. The peculiar nature of Delphic divination as an (im)perfect intermediary between the material and the immaterial world is fathomed in a thorough study of Plutarch’s Delphic dialogues. This in-depth philosophical-conceptual analysis will disclose an original interpretation of oracular divination in Plutarch as interconnected with his psychological and cosmological conceptions. A Perfect Medium? reveals the Delphic temple as a crucial element in Plutarch’s philosophy, as a microcosm reflecting the cosmic dynamics, and as a symbol embodying the relationship between human thirst for knowledge and divine absolute wisdom.
In Did God Care? Dylan Burns offers the first comprehensive survey of providence (pronoia) in ancient philosophy, from Plato to Plotinus, that takes into full account the importance and innovations of early Christian thinkers, including Coptic Gnostic and Syriac sources.
Reading Job with St. Thomas Aquinas is a scholarly contribution to Thomistic studies, specifically to the study of Aquinas’s biblical exegesis in relation to his philosophy and theology. Each of the thirteen chapters has a different focus, within the shared concentration of the book on Aquinas’s Literal Exposition on Job. The essays are arranged in three Parts: “Job and Sacra Doctrina”; “Providence and Suffering”; and “Job and the Moral Life”. Boyle’s opening essay argues that Aquinas’s commentary seeks to show what is required in the “Magister” (namely, Job and God) for the effective communication of wisdom. Mansini’s essay argues that by speaking, God reveals the virtue of Job and its value in God’s providence; without the personal revelation or speech of God, Job could not have known the value of his suffering. Vijgen’s essay explores the commentary’s use of Aristotle for reflecting upon divine providence, sorrow and anger, resurrection, and the new heavens and new earth. Levering’s essay explores the commentary’s citations of the Gospel of John and argues that these pertain especially to divine speech and to light/darkness. Bonino’s essay explains why divine incomprehensibility does not mean that Job is wrong to seek to understand God’s ways. Te Velde’s essay explores how Aquinas’s commentary draws upon the reasoning of his Summa contra gentiles with regard to the good order of the universe. Goris’s essay reflects upon how, according to Aquinas’s commentary, sin is and is not related to suffering. Knasas’s essay argues that Aquinas does not hold that the resurrection of the body is a necessary philosophical corollary of the human desire for happiness. Wawrykow’s essay explores merit, in relation to the connection between sin and punishment/affliction as well as to the connection between good actions and flourishing. Spezzano’s essay shows that Job’s hope and filial fear transform his suffering, making him an exemplar of the consolation they provide to the just. Mullady’s essay reflects upon the moral problems and opportunities posed by the passions, along with the ordering of the virtues to the reward of human happiness. Flood’s essay shows how Aquinas defends Job’s possession of the qualities needed for true friendship (including friendship with God), such as patience, delight in the presence of the friend, and compassion. Lastly, Kromholtz’s essay argues that although Aquinas’s Literal Exposition on Job never extensively engages eschatology, Aquinas depends throughout upon the reasonableness of hoping for the resurrection of the body and the final judgment.