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This book attempts to explain the functioning of the combinatorial, semi-mechanical demonstrative techniques of Ramon Llull's 'Art', how it began as an apologetic instrument, how it developed through two main stages, and how it ended trying to reformulate key aspects of medieval Aristotelian logic.
How the Jesuit accomodation to internal events in China laid the foundation for modern study of China in the West. First published as Studia Leibnitiana, Supplementa 25 (1985) by Fritz Steiner Verlag. Annotation copyright Book News, Inc. Portland, Or.
Ramon Llull (1232-1316), born on Majorca, was one of the most remarkable lay intellectuals of the thirteenth century. He devoted much of his life to promoting missions among unbelievers, the reform of Western Christian society, and personal spiritual perfection. He wrote over 200 philosophical and theological works in Catalan, Latin, and Arabic. Many of these expound on his "Great Universal Art of Finding Truth," an idiosyncratic dialectical system that he thought capable of proving Catholic beliefs to non-believers. This study offers the first full-length analysis of his theories about rhetoric and preaching, which were central to his evangelizing activities. It explains how Llull attempted to synthesize commonplace advice about courtly speech and techniques of popular sermons into a single program for secular and sacred eloquence that would necessarily promote love of God and neighbor. Llull's work is a remarkable testimony to the diffusion of clerical culture among educated lay-people of his era, and to their enthusiasm for applying that knowledge in pursuit of learning and piety. This book should find a place on the shelf of every scholar of medieval history, religion, and rhetoric.
Perhaps the most famous proposition in the history of philosophy is Descartes' cogito 'I think, therefore I am'. Husain Sarkar claims in this provocative interpretation of Descartes that the ancient tradition of reading the cogito as an argument is mistaken. It should, he says, be read as an intuition. Through this interpretative lens, the author reconsiders key Cartesian topics: the ideal inquirer, the role of clear and distinct ideas, the relation of these to the will, memory, the nature of intuition and deduction, the nature, content and elusiveness of 'I', and the tenability of the doctrine of the creation of eternal truths. Finally, the book demonstrates how Descartes' attempt to prove the existence of God is foiled by a new Cartesian Circle.
The history of moral dilemma theory often ignores the medieval period, overlooking the sophisticated theorizing by several thinkers who debated the existence of moral dilemmas from 1150 to 1450. In this book Michael V. Dougherty offers a rich and fascinating overview of the debates which were pursued by medieval philosophers, theologians and canon lawyers, illustrating his discussion with a diverse range of examples of the moral dilemmas which they considered. He shows that much of what seems particular to twentieth-century moral theory was well-known long ago - especially the view of some medieval thinkers that some forms of wrongdoing are inescapable, and their emphasis on the principle 'choose the lesser of two evils'. His book will be valuable not only to advanced students and specialists of medieval thought, but also to those interested in the history of ethics.
Modern histories of medieval culture often assert without qualification that the oral exercise of public eloquence during the European Middle Ages was limited to preaching by the clergy. The classical art of rhetoric supposedly survived only as a written subject for study in the schools. During the past thirty years, however, knowledge of medieval rhetorical theory and practice has grown tremendously. Historians and philologians have devoted particular attention to the relationship between oral and written communication in medieval Europe. Their investigations are beginning to suggest -- not surprisingly -- that interest in eloquence was not confined to the schools or clergy. Secular officials arguing in princely courts or town halls, and laypeople seeking to develop their learning or piety also cultivated an interest in rhetoric. Given the paucity of testimony available, the New Rhetoric of the Mallorcan lay theologian and philosopher Ramon Llull (1232-1316) offers an exceptional witness to the non-academic and non-clerical concern for eloquence. His proposals for new Christian arts of communication are among the best evidence available for assessing the diffusion of rhetorical doctrines from the cloisters and schools into the courts, town halls, and private chapels of Western Europe around 1300. Growing interest in Llull's work and in medieval rhetoric have combined to produce this first published edition. The first part on order shows how Llull's entire program attempts to correlate ethical, metaphysical, and linguistic categories into a single system of Anselmian "rightness." The next section on beauty could almost form a complete art of preaching in itself, thanks to the brief compilations of sermon material that it includes. The broad range of discursive elements and techniques in which Llull seeks verbal beauty makes this section very eclectic in scope. Part three on knowledge attempts to explain the diffusion of right linguistic and rhetorical doctrine almost exclusively through the Divine Dignities and other categories of the Great Art. The final section on love consists of ten proverbs regarding loving speech, each explicated with an appropriate exemplum.
René Descartes is best remembered today for writing 'I think, therefore I am', but his main contribution to the history of ideas was his effort to construct a philosophy that would be sympathetic to the new sciences that emerged in the seventeenth century. To a great extent he was the midwife to the Scientific Revolution and a significant contributor to its key concepts. In four major publications, he fashioned a philosophical system that accommodated the needs of these new sciences and thereby earned the unrelenting hostility of both Catholic and Calvinist theologians, who relied on the scholastic philosophy that Descartes hoped to replace. His contemporaries claimed that his proofs of God's existence in the Meditations were so unsuccessful that he must have been a cryptic atheist and that his discussion of skepticism served merely to fan the flames of libertinism. This is the first biography in English that addresses the full range of Descartes' interest in theology, philosophy and the sciences and that traces his intellectual development through his entire career.
First Published in 1999. This title is the third volume in the ten-volume set titled the Selected Works of Frances Yates. Greyscale illustrations and figures are included throughout - alongside the related descriptive work where applicable. The art in this volume seeks to memorise through a technique of impressing 'places' and 'images' on memory. It has usually been classed as 'mnemotechnics', which appears an unimportant branch of human activity. However, the author discusses in this title that the manipulation of images in memory must always, to some extent, involve the psyche.
"This study will also appeal to New Historicists and those interested in alchemy, emblems, or theology."--Jacket.