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This volume, first published in 1999, presents a translated and wide-ranging selection of Melanchthon's influential academic orations.
Philip Melanchthon (1497-1560), humanist and colleague of Martin Luther, is best known for his educational reforms, for which he earned the title Praeceptor Germaniae (the Teacher of Germany). His most influential form of philosophical writing was the academic oration, and this volume presents a large and wide-ranging selection of his orations and textbook prefaces, many of which are here translated into English for the first time. They set out his views on the distinction between faith and reason, the role of philosophy in education, moral philosophy, natural philosophy, astronomy and astrology, and the importance of philosophy to a true Christian, as well as his views on Classical philosophical authorities such as Plato and Aristotle and on contemporaries such as Erasmus and Luther. Powerfully influential in their time, inspiring many Protestant students to study philosophy, mathematics and natural philosophy, they illuminate the relationship between Renaissance and Reformation thought.
This book proposes that Philip Melanchthon was responsible for transforming traditional university natural philosophy into a specifically Lutheran one. Motivated by desire to check civil disobedience and promote a Lutheran orthodoxy, he created a natural philosophy based on Aristotle, Galen and Plato, incorporating contemporary findings of Copernicus and Vesalius. The fields of astrology, anatomy, botany and mathematics all constituted a natural philosophy in which Melanchthon wished to demonstrate God's Providential design in the physical world. Rather than dichotomizing or synthesizing the two distinct areas of 'science' and 'religion', Kusukawa advocates the need to look at 'Natural philosophy' as a discipline quite different from either 'modern science' or 'religion': a contextual assessment of the implication of the Lutheran Reformation on university education, particularly on natural philosophy.
This book argues for a modern version of liberal arts education, exploring first principles within the divine comedy of educational logic. By reforming the three philosophies of metaphysics, nature and ethics upon which liberal arts education is based, Tubbs offers a profound transatlantic philosophical and educational challenge to the subject.
A study of European utopias in context from the early years of Henry VIII’s reign to the Restoration, this book is the first comprehensive attempt since J. C. Davis’ Utopia and the Ideal Society (1981) to understand the societies projected by utopian literature from Thomas More’s Utopia (1516) to the political idealism and millenarianism of the mid-seventeenth century. Where Davis concentrated on understanding utopias historically, Renaissance Utopia also seeks to make sense of utopia as a literary form, offering both a new typology of utopia and a new history of European humanist utopianism. This book examines how the utopia was transformed from an intellectual exercise in philosophical interrogation to a serious means of imagining practical social reform. In doing so it argues that the relationship between Renaissance utopia and Renaissance dialogue is crucial; the utopian mode of discourse continued to make use of aspects of dialogue even when the dialogue form itself was in decline. Exploring the ways in which utopian texts assimilated dialogue, Renaissance Utopia complements recent work by historians and literary scholars on early modern communities by providing a thorough investigation of the issues informing a way of modelling a very particular community and literary mode - the utopia.
When we catastrophize, we think the worst. We make too much of too little, or something of nothing. Yet what looks simply like a bad habit, Gerard Passannante argues, was also a spur to some of the daring conceptual innovations and feats of imagination that defined the intellectual and cultural history of the early modern period. Reaching back to the time between the Renaissance and the Enlightenment, Passannante traces a history of catastrophizing through literary and philosophical encounters with materialism—the view that the world is composed of nothing but matter. As artists, poets, philosophers, and scholars pondered the physical causes and material stuff of the cosmos, they conjured up disasters out of thin air and responded as though to events that were befalling them. From Leonardo da Vinci’s imaginative experiments with nature’s destructive forces to the fevered fantasies of doomsday astrologers, from the self-fulfilling prophecies of Shakespeare’s tragic characters to the mental earthquakes that guided Kant toward his theory of the sublime, Passannante shows how and why the early moderns reached for disaster when they ventured beyond the limits of the sensible. He goes on to explore both the danger and the critical potential of thinking catastrophically in our own time.
For much of western history, the achievements of classical antiquity were seen as unsurpassable, and works by Latin and Greek authors were viewed as treasure troves of information still useful for contemporary society. By the late seventeenth century, however, the progress of scientific discoveries and the new paradigms of rationalism and empiricism meant the authority of the ancients was called into question. Those working on the classical past and its literature debated new ways of defending their relevance for society. The different approaches to classical literature defended in these debates explain how the writings of ancient Greece and Rome could become a vital part of eighteenth-century culture and political thinking. Floris Verhaart analyses these eighteenth-century debates about the value of classics, arguing that the Enlightenment, though often seen as an age of reason and modernity, in fact continuously sought inspiration from preceding traditions and ages such as Renaissance humanism and classical antiquity. The volume offers an interesting parallel with the modern day, in which the relationship between 'experts' and the general public has become the topic of debate and many academics, especially in the humanities, face pressure to explain how their work benefits society at large.
Equipped with a rich heritage detailing the content of human character, it would seem that Christianity is ideally positioned to address a culture where morality and personal character are set adrift. Contemporary Lutheranism has struggled with the place of morality and character formation, concerns often seen as at odds with the doctrine of justification. A Case for Character argues that Christian doctrine is altogether capable of encouraging character formation while maintaining a faithful expression of justification by grace alone.
This volume (volume 5) features Luther's writings that intesect church and state, faith and life lived as a follower of Christ. His insights regarding marriage, trade, public education, war and are articulated. His theological and biblical insights also colored the way he spoke of the "Jews" and Turks, as well his admonition to the German peasants in their uprisings against the established powers.
Sandra Bihlmaier constitutes a historical and philosophical analysis of Philipp Melanchthon's concept of method and philosophy. By means of a detailed inquiry into Melanchthon's textbooks of dialectic and rhetoric it uncovers the emergence and development of a notion of method which underlies an encyclopedic understanding of philosophy. The work reveals both the traditions of rhetoric and dialectic which Melanchthon builds on in his own works, as well as the Reformer's own original reinterpretation of these traditions. Moreover, the reinterpretation and transformation of essential concepts taken from traditional accounts is thematized against the background of the canon of arts and sciences, which undergoes a fundamental change during the European Renaissance. The understanding, configuration, and the applicability of this canon is deeply influenced by this original concept of method.Philipp Melanchthon's concept of method and philosophy is central to the understanding of 16th century definition of philosophy. Melanchthon's attempt to integrate into a former theoretical discipline, both the aspect of usefulness, as well as a degree of general applicability in human affairs, testifies to the fertility of his philosophical program. Also his project is highly relevant for an understanding of philosophy which transgresses contemporary idiosyncratic categories of philosophical knowledge and draws attention to two fundamental historiographical aspects. First, it cautions historians and philosophers against transferring current definitions of philosophy to works which emerge from different historical, social and intellectual traditions. Second, it raises the awareness of the reader regarding his own understanding of philosophy and of its underlying presuppositions.