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This work begins: “Contemporary philosophy is interested in the theory of knowledge more than in any other branch of speculative thought. Before we philosophize we are asked to demonstrate the possibility of knowledge, and in order to do this, we must determine the nature of knowledge. But to define knowledge apart from the process by which it is acquired, is impossible. Hence we must go back one more step and investigate the origin of knowledge.”Later on we read: “Scholasticism is sometimes pictured as a closed, static system of thought, based in a large measure on authority, human and divine, with no development or evolution. There may be some ground for this accusation in the decadent Scholasticism of the fourteenth and fifteenth centuries. But herein Scholasticism is no exception. History attests the sad fact that all great intellectual geniuses have been unfortunate in so far that their ideas were not developed, sometimes not even fully understood, by their immediate successors; the pupil contented himself with restating the words of the master instead of extending their application. Scholasticism in the period of its development before St. Thomas, presents another picture. The theory of the species sensibilis, for instance, in the eleventh century is so different from this same theory in the thirteenth century, that we should hesitate to apply to the former the name of species-theory, were it not suggested by the natural historical development. In fact, as we find three general views regarding sensation itself, the psychical, the materialistic, and the psycho-physical view; so, too, we find in the history of Scholasticism three aspects of the species sensibilis, the psychical, the materialistic, and the psycho-physical.”In discussing the relation of scholasticism to Saint Augustine we read: “St. Augustine is usually classed with the patristic philosophers. But the early Scholastics are so generally dependent upon him as their guide and their authority, that, in order to understand any Scholastic doctrine in its earliest phase, it is helpful, if not indeed necessary, to examine first St. Augustine's view of this doctrine.”And we can summarize: “The history of the theory of the species sensibilis from St. Augustine to St. Thomas is indicative of the development of Scholasticism during its formative period. Based on the idealism and subjectivism of St. Augustine, the Scholastics before the twelfth centuri developed dialectics and pure metaphysics. Thereupon, realizing the fruitlessness of their speculations, they welcomed the new learning of the Arabians, which was based on observation rather than on speculation, and which, consequently, favored materialism rather than idealism. But as in the history of all human thought extremes beget their opposites, so in this case. In the twelfth century the natural sciences and the human art~ were fostered to the neglect of what is today called philosophy. In consequence thereof, scientific knowledge outdistanced metaphysics; facts and phenomena of nature were observed, but metaphysics could not explain them. Thus the stage was set for the entrance of a philosophy which would account for the ultimate causes of things of sense. At this psychological moment the works of Aristotle were introduced into the Western world. Thenceforward the development of Scholasticism consisted in the more and more perfect adjustment of all knowledge according to Aristotelian principles. This, of course, provoked the opposition of conservative minds, but the struggle resulted, as snch a struggle could only result, in the final acceptance of Aristotle, modified in part by the traditional philosophy of Plato to and by the individual thought of the great Scholastics of the thirteenth century.”
Excerpt from The Scholastic Theory of the Species Sensibilis: Dissertation Contemporary philosophy is interested in the theory of knowledge more than in any other branch of specula tive thought. Before we philosophize we are asked to demonstrate the possibility of knowledge, and in order to do this, we must determine the nature of knowledge. But to define knowledge apart from the process by which it is acquired, is impossible.1 Hence we must go back one more step and investigate the origin of knowledge. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.