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This is the first in a series of five volumes on the global history of philosophy. In this and subsequent volumes instead of the traditional division of western and non western philosophies each philosophy is seen in relation to global contemoraries.throughout Eurasia. Scholasticism should not be taken in the pejorative sense as the juggling of arguments by straw men, but in the sense of a challenge even in our own era to work for consistent and comprehensive systematic synthesis. All the older traditions need to be reinterpreted in terms of modern conditions -which after all, is what the Eurasian scholastics of these centuries were doing for their own time. The major developments of this period are Monism in Many Moods during the ninth century, through Exfoliation and Elaboration of those seminal systems in the tenth and eleventh centuries until the time of the Great Summas in the twelfth and thirteenth centuries. It was during this time that philosophy and theology developed a very highly sophisticated technique of balancing arguments and refutations and counter-arguments and counter-refutations. Most of these architectonic structurings were in the form of commentaries on basic handbook texts handed down as authoritative scripture. In every culture of Eurasia systematic philosophy as well as intuitive wisdom had reached a high degree of sophistication from which it might be said that it has never quite completely recovered. In terms of method, seldom since has there been such thoroughness in treatment of every single topic, with arguments and counter-arguments architechtonically juxtaposed and counter-balanced into such a grand harmony. As is true of the whole series, these volumes are a new way of exploring the accumulative wisdom of mankind, and in the process explode many of the ethnocentric stereotypes which still hinder intercultural communications and world peace through intercultural understanding.
The fourth and fifth volumes of the Global History of Philosophy are designated The Period of Scholasticism (part one: 800-1150, part two: 1150-1350) in order to stress that the scholastic method with its emphasis on thesis, antithesis, and attempts at synthesis became universal throughout Eurasia. Scholasticism should not be taken in the pejorative sense as the juggling of arguments by straw men, but in the sense of a challenge even in our own era to work for consistent and comprehensive systematic synthesis. All the older traditions need to be reinterpreted in terms of modern conditions --which after all, is what the Eurasian scholastics of these centuries were doing for their own time. The major developments of this period are Monism in Many Moods during the ninth century, through Exfoliation and Elaboration of those seminal systems in the tenth and eleventh centuries until the time of the Great Summas in the twelfth and thirteenth centuries. It was during this time that philosophy and theology developed a very highly sophisticated technique of balancing arguments and refutations and counter-arguments and counter-refutations. Most of these architectonic structurings were in the form of commentaries on basic handbook texts handed down as authoritative scripture. In every culture of Eurasia systematic philosophy as well as intuitive wisdom had reached a high degree of sophistication from which it might be said that it has never quite completely recovered. In terms of method, seldom since has there been such thoroughness in treatment of every single topic, with arguments and counter-arguments architechtonically juxtaposed and counter-balanced into such a grand harmony. As is true of the whole series, these volumes are a new way of exploring the accumulative wisdom of mankind, and in the process explode many of the ethnocentric stereotypes which still hinder intercultural communications and world peace through intercultural understanding.
The fourth and fifth volumes of the Global History of Philosophy are designated The Period of Scholasticism in order to stress that the scholastic method with its emphasis on thesis, antithesis, and attempts at synthesis became universal throughout Eurasia. Scholasticism should not be taken in the pejorative sense as the juggling of arguments by straw men, but in the sense of a challenge even in our own era to work for consistent and comprehensive systematic synthesis. All the older traditions need to be reinteerpreted in terms of modern conditions --which, after all, is what the Eurasian scholastics of these centuries were doing for their own time. The major developments of this period are Monism in Many Moods during the ninth century, through Exfoliation and Elaboration of those seminal systems in the tenth and eleventh centuries unitl the time of the Great Summas in the twelfth and thirteenth centuries. It was during this time that philosophy and theology developed a very highly sophisticated technique of balancing arguments and refutations and counter-arguments and counter-refutations. As is true of the whole series, these volumes are a new way of exploring the accumulative wisdom of mankind, and in the process explode many of the ethnocentric stereotypes which still hinder intercultural communications and world peace through intercultural understanding.
The academic discipline of International Relations strives to attain a ‘global’ spirit to narrow the cognitive gaps between the West and the Rest. On the one hand, there is the hegemonic presence of mainstream universalist Eurocentric IR theories, and on the other the counter-hegemonic presence of particularist Post-colonial and De-colonial non-Eurocentric IR theories. Nevertheless, both theoretical traditions endorse ‘epistemological dualism’ that essentially separates the ‘theorizing-subject’ from the ‘theorized-object’; thereby failing to bridge the gaps. This book uses the monist schema of ‘subject-object merger’ in the ancient Indian philosophy of Advaita to inaugurate a Global IR theory. In the global theoretical schema of Advaitic monism, the apparent particularist reality is supplemented (not contradicted) with the hidden universalist reality – the net result of which is a reconciliation of dualism with monism at the theoretical-practical level. The possibilities of this reconciliation have not been estimated at either level and as such, this untapped intellectual strategy stands to enrich both Eurocentric IR and non-Eurocentric IR. Shahi establishes Advaita as an alternative epistemological-methodological tool to re-imagine the complex realities of contemporary international politics. This fully fledged Global International Relations Theory will appeal to students of international relations, political theory, administrative theory and philosophy.
A history of philosophy from 1100-1600 concentrating on the Aristotelian tradition in the Latin Christian West. "will long remain the major guide to later medieval philosophy and related topics. Most of the essays are exciting and challenging, some of them truly brilliant." --Speculum
​This book explores ‘nothingness’, the negative way found in Buddhist and Christian traditions, with a focused and comparative approach. It examines the works of Nagarjuna (c. 150 CE), a Buddhist monk, philosopher and one of the greatest thinkers of classical India, and those of John of the Cross (1542-1591), a Carmelite monk, outstanding Spanish poet, and one of the greatest mystical theologians. The conception of nothingness in both the thinkers points to a paradox of linguistic transcendence and provides a novel insight into via negativa. This is the first full-length work comparing nothingness (emptiness) in Nagarjuna (Mahayana Buddhism) and John of the Cross (Christianity) in any language. It augments the comparative approach found in Buddhist-Christian comparative philosophy and theology. This book is of especial interest to academics of Buddhist and Christian studies searching for avenues for intellectual dialogue.
The influence of the Spanish Jesuit Francisco Suarez (1548-1617) on 17th-century philosophy, theology, and law can hardly be underestimated. In this groundbreaking book, Daniel D. Novotny explores one of the most controversial topics of Suarez's philosophy: "beings of reason." Beings of reason are impossible intentional objects, such as blindness and square-circle. The first part of this book is structured around a close reading of Suarez's main text on the subject, namely Disputation 54. The second part centers on texts on this topic by other outstanding philosophers of the time, such as the Spanish Jesuit Pedro Hurtado de Mendoza (1578-1641), the Italian Franciscan Bartolomeo Mastri (1602-73), and the Spanish-Bohemian-Luxembourgian polymath Juan Caramuel de Lobkowitz (1606-82). The book should be of interest not just to those concerned with beings of reason but also for all those with a broader interest in the history of the period. It is written in a clear style that will make it appealing both to historians of philosophy and to anyone interested in applying analytical tools to the history of philosophy.