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This book is a collection of studies on topics related to subjectivity and selfhood in medieval and early modern philosophy. The individual contributions approach the theme from a number of angles varying from cognitive and moral psychology to metaphysics and epistemology. Instead of a complete overview on the historical period, the book provides detailed glimpses into some of the most important figures of the period, such as Augustine, Avicenna, Aquinas, Descartes, Spinoza, Leibniz and Hume. The questions addressed include the ethical problems of the location of one's true self and the proper distribution of labour between desire, passion and reason, and the psychological tasks of accounting for subjective experience and self-knowledge and determining different types of self-awareness.
Udo Thiel presents a critical evaluation of the understanding of self-consciousness and personal identity in early modern philosophy. He explores over a century of European philosophical debate from Descartes to Hume, and argues that our interest in human subjectivity remains strongly influenced by the conceptual framework of early modern thought.
No part of philosophy is as disconnected from its history as is epistemology. After Certainty offers a reconstruction of that history, understood as a series of changing expectations about the cognitive ideal that beings such as us might hope to achieve in a world such as this. The story begins with Aristotle and then looks at how his epistemic program was developed through later antiquity and into the Middle Ages, before being dramatically reformulated in the seventeenth century. In watching these debates unfold over the centuries, one sees why epistemology has traditionally been embedded within a much larger sphere of concerns about human nature and the reality of the world we live in. It ultimately becomes clear why epistemology today has become a much narrower and specialized field, concerned with the conditions under which it is true to say, that someone knows something. Based on a series of lectures given at Oxford University, Robert Pasnau's book ranges widely over the history of philosophy, and examines in some detail the rise of science as an autonomous discipline. Ultimately Pasnau argues that we may have no good reasons to suppose ourselves capable of achieving even the most minimal standards for knowledge, and the final chapter concludes with a discussion of faith and hope.
Of the great philosophers of pagan antiquity, Marcus Tullius Cicero is the only one whose ideas were continuously accessible to the Christian West following the collapse of the Roman Empire. Yet, in marked contrast with other ancient philosophers, Cicero has largely been written out of the historical narrative on early European political thought, and the reception of his ideas has barely been studied. The Bonds of Humanity corrects this glaring oversight, arguing that the influence of Cicero’s ideas in medieval and early modern Europe was far more pervasive than previously believed. In this book, Cary J. Nederman presents a persuasive counternarrative to the widely accepted belief in the dominance of Aristotelian thought. Surveying the work of a diverse range of thinkers from the twelfth to the sixteenth century, including John of Salisbury, Brunetto Latini, Marsiglio of Padua, Christine de Pizan, and Bartolomé de Las Casas, Nederman shows that these men and women inherited, deployed, and adapted key Ciceronian themes. He argues that the rise of scholastic Aristotelianism in the thirteenth century did not supplant but rather supplemented and bolstered Ciceronian ideas, and he identifies the character and limits of Ciceronianism that distinguish it from other schools of philosophy. Highly original and compelling, this paradigm-shifting book will be greeted enthusiastically by students and scholars of early European political thought and intellectual history, particularly those engaged in the conversation about the role played by ancient and early Christian ideas in shaping the theories of later times.
René Descartes (1596–1650) is well-known for his introspective turn away from sensible bodies and toward non-sensory ideas of mind, body, and God. Such a turn is appropriate, Descartes supposes, but only once in the course of life, and only to arrive at a more accurate picture of reality that we then incorporate in everyday embodied life. In this clear and engaging book David Cunning introduces and examines the full range of Descartes’ philosophy. A central focus of the book is Descartes’ view that embodied human beings become more perfect to the degree that they move in the direction of finite approximations of independence, activity, immutability, and increased knowledge. Beginning with an introduction and a chapter on Descartes’ life and works, Cunning also addresses the following key topics: Descartes on the wonders of the material universe skepticism as epistemic garbage, and the easy dissolution of hyperbolic doubt Descartes’ three arguments for the existence of God the ontology of possibility and necessity freedom and embodiment arguments for the immateriality of mind sensible bodies and the pragmatic certainty by which to navigate them Descartes’ stoic view on how best to live. Descartes is an outstanding introduction to one of the greatest of Western philosophers. Including a chronology, suggestions for further reading, and a glossary of key terms, it is essential reading for anyone studying Descartes and the history of modern philosophy.
In Animal Rationality: Later Medieval Theories 1250-1350, Anselm Oelze offers the first comprehensive and systematic exploration of theories of animal rationality in the later Middle Ages.
Platonism and Christian Thought in Late Antiquity examines the various ways in which Christian intellectuals engaged with Platonism both as a pagan competitor and as a source of philosophical material useful to the Christian faith. The chapters are united in their goal to explore transformations that took place in the reception and interaction process between Platonism and Christianity in this period. The contributions in this volume explore the reception of Platonic material in Christian thought, showing that the transmission of cultural content is always mediated, and ought to be studied as a transformative process by way of selection and interpretation. Some chapters also deal with various aspects of the wider discussion on how Platonic, and Hellenic, philosophy and early Christian thought related to each other, examining the differences and common ground between these traditions. Platonism and Christian Thought in Late Antiquity offers an insightful and broad ranging study on the subject, which will be of interest to students of both philosophy and theology in the Late Antique period, as well as anyone working on the reception and history of Platonic thought, and the development of Christian thought.
This book brings together a team of international scholars to attempt to understand David Hume’s conception of the self. The standard interpretation is that he holds a no-self view: we are just bundles of conscious experiences, thoughts and emotions. There is nothing deeper to us, no core, no essence, no soul. In the Appendix to A Treatise of Human Nature, though, Hume admits to being dissatisfied with such an account and Part One of this book explores why this might be so. Part Two turns to Books 2 and 3 of the Treatise, where Hume moves away from the ‘fiction’ of a simple self, to the complex idea we have of our flesh and blood selves, those with emotional lives, practical goals, and social relations with others. In Part Three connections are traced between Hume and Madhyamaka Buddhism, Husserl and the phenomenological tradition, and contemporary cognitive science.
Scholars have come to recognize the importance of classical Islamic philosophy both in its own right and in its preservation of and engagement with Greek philosophical ideas. At the same time, the period immediately following the so-called classical era has been considered a sort of dark age, in which Islamic thought entered a long decline. In this monumental new work, Frank Griffel seeks to overturn this conventional wisdom, arguing that what he calls the "post-classical" period has been unjustly maligned and neglected by previous generations of scholars. The Formation of Post-Classical Philosophy in Islam is a comprehensive study of the far-reaching changes that led to a re-shaping of the philosophical discourse in Islam during the twelfth century. Earlier Western scholars thought that Islam's engagement with the tradition of Greek philosophy ended during that century. More recent analyses suggest that Islamic thinkers instead integrated Greek thought into the genre of rationalist Muslim theology (kalām). Griffel argues that even this new view misses a key point. In addition to the integration of Greek ideas into kalām, Muslim theologians picked up the discourse of classical philosophy in Islam (falsafa) and began to produce books in the tradition of Plato, Aristotle, and Avicenna—a new and oft-misunderstood genre they called "ḥikma"—in which they left aside theological concerns. They wrote in both genres, kalām and ḥikma, and the same writers argued for opposing teachings on the nature of God, the world's creation, and the afterlife depending on the genre in which they were writing. Griffel shows how careful attention to genre demonstrates both the coherence and ambiguity of this new philosophical approach. A work of extraordinary breadth and depth, The Formation of Post-Classical Philosophy in Islam offers a detailed, insightful history of philosophy in Iraq, Iran, and Central Asia during the twelfth century. It will be essential reading for anyone interested in the history of philosophy or the history of Islam.
In our daily lives, we are surrounded by all sorts of things – such as trees, cars, persons, or madeleines – and perception allows us access to them. But what does ‘to perceive’ actually mean? What is it that we perceive? How do we perceive? Do we perceive the same way animals do? Does reason play a role in perception? Such questions occur naturally today. But was it the same in the past, centuries ago? The collected volume tackles this issue by turning to the Latin philosophy of the 13th and 14th centuries. Did medieval thinkers raise the same, or similar, questions as we do with respect to perception? What answers did they provide? What arguments did they make for raising the questions they did, and for the answers they gave to them? The philosophers taken into consideration are, among others, Albert the Great, Roger Bacon, William of Auvergne, Thomas Aquinas, Duns Scotus, John Pecham, Richard Rufus, Peter Olivi, Robert Kilwardby, John Buridan, and Jean of Jandun. Contributors are Elena Băltuță, Daniel De Haan, Martin Klein, Andrew LaZella, Lukáš Lička, Mattia Mantovani, André Martin, Dominik Perler, Paolo Rubini, José Filipe Silva, Juhana Toivanen, and Rega Wood.