This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1955.
The University of Paris is generally regarded as the first true university, the model for others not only in France but throughout Europe, including Oxford and Cambridge. This book challenges two prevailing myths about the university's origins: first, that the university naturally developed to meet the utilitarian and professional needs of European society in the late Middle Ages, and second, that it was the product of the struggle by scholars to gain freedom and autonomy from external authorities, most notably church officials. In the twelfth century, Paris was the educational center of Europe, with a large number of schools and masters attracting and competing for students. Over the decades, the schools of Paris had many critics--monastic reformers, humanists, satirists, and moralists--and the focus of this book is the role such critics played in developing the schools into a university. Ferruolo argues that it was the educational values and ideas promoted by the critics--ideas of the unity of knowledge, the need to share learning freely and willingly, and the higher purposes and social importance of education--that first inspired the scholars of Paris to join together to form a single guild. Their programs for educational reforms can be seen in the first set of statues promulgated for the nascent University of Paris in 1215.
In this brief essay, esteemed medieval historian Edouard Jeauneau examines a much-debated question in medieval intellectual history: did the famous School of Chartres actually exist? Gracefully acknowledging the suggestion by Sir Richard Southern in 1965 that the School was actually a myth, Jeauneau argues that the School did in fact exist but perhaps was not as important as previously thought. Jeauneau provides a fascinating portrait of the School of Chartres during its heyday in the first half of the twelfth century, bringing to light the accomplishments of Fulbert of Chartres, Bernard of Chartres, Thierry of Chartres, Gilbert of Poitiers and William of Conches. Deftly translated by Claude Paul Desmarais, Rethinking the School of Chartres provides a narrative that is critical, passionate, and witty. Sixteen black-and-white images are included. This is the third title in a series called Rethinking the Middle Ages, which is committed to re-examining the Middle Ages, its themes, institutions, people, and events with short studies that will provoke discussion among students and medievalists, and invite them to think about the middle ages in new and unusual ways. The series editor, Paul Edward Dutton, invites suggestions and submissions.
This book is a much-needed scholarly intervention and postcolonial corrective that examines why and when and how misunderstandings of Chinese writing came about and showcases the long history of Chinese theories of language. 'Ideography' as such assumes extra-linguistic, trans-historical, universal 'ideas' which are an outgrowth of Platonism and thus unique to European history. Classical Chinese discourse assumes that language (and writing) is an arbitrary artifact invented by sages for specific reasons at specific times in history. Language by this definition is an ever-changing technology amenable to historical manipulation; language is not the House of Being, but rather a historically embedded social construct that encodes quotidian human intentions and nothing more. These are incommensurate epistemes, each with its own cultural milieu and historical context. By comparing these two traditions, this study historicizes and decolonializes popular notions about Chinese characters, exposing the Eurocentrism inherent in all theories of ideography. Ideography and Chinese Language Theory will be of significant interest to historians, sinologists, theorists, and scholars in other branches of the humanities.
This volume deals with the development of moral and political philosophy in the medieval West. Professor Nederman is concerned to trace the continuing influence of classical ideas, but emphasises that the very diversity and diffuseness of medieval thought shows that there is no single scheme that can account for the way these ideas were received, disseminated and reformulated by medieval ethical and political theorists.
Starting from the theory of scriptural interpretation elaborated by Hugh of St. Victor, the Augustinian Canons of twelfth-century St. Victor in Paris were leading theorists and practitioners of scriptural exegesis. This volume contains translations of the exegetical theories elaborated in Hugh of St. Victors (d. 1141) Didascalicon, On Sacred Scripture and its Authors, The Diligent Examiner, and On the Sacraments (prologues); Andrew of St. Victors (d. 1175) prologues to select commentaries; Richard of St. Victors (d. 1173) Book of Notes and Apocalypse commentary; Godfrey of St. Victors Fountain of Philosophy; Robert of Meluns Sentences; and the anonymous Speculum on the Mysteries of the Church.
Cicero is one of the most influential thinkers in the history of Western political thought, and interest in his work has been undergoing a renaissance in recent years. The Ciceronian Tradition in Political Theory focuses entirely on Cicero’s influence and reception in the realm of political thought. Individual chapters examine the ways thinkers throughout history, specifically Augustine, John of Salisbury, Thomas More, Machiavelli, Montaigne, Hobbes, Locke, Adam Smith, and Edmund Burke, have engaged with and been influenced by Cicero. A final chapter surveys the impact of Cicero’s ideas on political thought in the second half of the twentieth century. By tracing the long reception of these ideas, the collection demonstrates not only Cicero’s importance to both medieval and modern political theorists but also the comprehensive breadth and applicability of his philosophy.
A bold retelling of the history of lying in medieval and early modern Europe Is it ever acceptable to lie? This question plays a surprisingly important role in the story of Europe's transition from medieval to modern society. According to many historians, Europe became modern when Europeans began to lie—that is, when they began to argue that it is sometimes acceptable to lie. This popular account offers a clear trajectory of historical progression from a medieval world of faith, in which every lie is sinful, to a more worldly early modern society in which lying becomes a permissible strategy for self-defense and self-advancement. Unfortunately, this story is wrong. For medieval and early modern Christians, the problem of the lie was the problem of human existence itself. To ask "Is it ever acceptable to lie?" was to ask how we, as sinners, should live in a fallen world. As it turns out, the answer to that question depended on who did the asking. The Devil Wins uncovers the complicated history of lying from the early days of the Catholic Church to the Enlightenment, revealing the diversity of attitudes about lying by considering the question from the perspectives of five representative voices—the Devil, God, theologians, courtiers, and women. Examining works by Augustine, Bonaventure, Martin Luther, Madeleine de Scudéry, Jean-Jacques Rousseau, and a host of others, Dallas G. Denery II shows how the lie, long thought to be the source of worldly corruption, eventually became the very basis of social cohesion and peace.
