The English Franciscan, William of Ockham (c. 1285-1349), was one of the most important thinkers of the later middle agesThis book provides a coherent account of Ockham's aims and the principles operating in all his political works.
Long thought to be the most important medieval philosopher and theologian after Scotus and the founder of late medieval Nominalism, the meaning and influence of William of Ockham’s thought have become matters of intense debate in recent years. After a survey of the changing assessment of Nominalism in the nineteenth and twentieth centuries, and a new understanding of twelfth-century Nominalism with related elements in the thought of Augustine and Anselm, this book examines the reception of Ockham’s thought at Oxford and Paris, the crisis over Ockhamism at Paris in the 1335 to 1345 period, and concludes with an examination of the legacy of Ockhamist thought in the late medieval period.
This volume collects twelve chapters that present the multifaceted responses to the works of the William of Ockham in Oxford, Paris, Italy, and at the papal court in Avignon in the 14th century, and it assembles contributions on philosophers and theologians who all have criticized Ockham’s works at different points. In individual case studies it gives an exemplary overview over the reactions the Venerable Inceptor has provoked and also serves to better understand Ockham’s thought in its historical context. The topics range from ontology, psychology, theory of cognition, epistemology, and natural science to ethics and political philosophy. This volume demonstrates that the reactions to Ockham’s philosophy and theology were manifold, but one particular kind of reception is missing: unanimous approval. Contributors include Fabrizio Amerini, Stephen F. Brown, Nathaniel Bulthuis, Stefano Caroti, Laurent Cesalli, Alessandro D. Conti, Thomas Dewender, Isabel Iribarren, Isabelle Mandrella, Aurélien Robert, Christian Rode, and Sonja Schierbaum
Dr Robson gives a full account of Wyclif's career as an Oxford don - the little-known period of his life before in 1372 he became a controversialist - so answering the question, why was Wyclif when he became a public figure already acknowledged the leading master in Oxford? Part I of the book examines scholastic theology at Oxford from 1330 to 1370, with special emphasis on Bradwardine and Fitzltalph, the two great influences on Wyclif. Part II analyses Wyclif's most important work of philosophy, the Summa de Ente. The last chapter discusses the survival of realist metaphysics at Oxford after Wyclif's condemnation. The book is therefore a study in scholastic philosophy and theology, which helps us to understand the later Wyclif, and throws light on intellectual life at Oxford in the fourteenth century.
The Franciscan William of Ockham (c. 1288–1347) was an English medieval philosopher, theologian, and political theorist. Along with Thomas Aquinas and Duns Scotus, he is regarded as one of the three main figures in medieval philosophy after around 1150. Ockham is important not only in the history of philosophy and theology, but also in the development of early modern science and of modern notions of property rights and church-state relations. This volume offers a full discussion of all significant aspects of Ockham's thought: logic, philosophy of language, metaphysics and natural philosophy, epistemology, ethics, action theory, political thought and theology. It is the first study of Ockham in any language to make full use of the new critical editions of his works, and to consider recent discoveries concerning his life, education, and influences.
This is the third of a three-volume set on medieval scholarship that presents original biographical essays on scholars whose work has shaped medieval studies for the past four hundred years. A companion to Volume 1: History and Volume 2: Literature and Philology, Volume 3: Philosophy and the Arts covers the lives of twenty eminent individuals-from Victor Cousin (1792-1867) to Georges Chehata Anawati (1905-1994) in Philosophy; from H.J.W. Tillyard (1881-1968) to Gustave Reese (1899-1977) in Music; and from Alois Riegl (1858-1905) to Louis Grodecki (1910-1982) in Art History-whose subjects were the art, music, and philosophical thought of Europe between 500-1500. The scholars of medieval philosophy strove to identify the nexus of philosophical truth, whether they were engaged in the clash of the Christian church and secular republicanism as reflected in the tension between theology and philosophy, in addressing the conflicting perceptions of Muslim identity, or in defining Jewish philosophical theology in non-Jewish culture. Medieval musicologists, who are included as the subjects of the essays, pioneered or recontextualized traditional views on the definition of music as subject matter, on the relationship between music and philosophical concepts, on interpretative distinctions between secular and sacred music, monophony and polyphony, and concepts of form and compositional style. The art historians treated in this volume not only overturn the view of medieval art as an aesthetic decline from classical art, but they demonstrate the continual development of form and style inclusive of minor and major arts, in textiles, architecture and architectural sculpture, manuscripts, ivory carvings, and stained glass. The philosophers, musicologists, and art historians who appear in Volume 3 worked in three newly-emerging disciplines largely of nineteenth-century origin. In their distinguished and extraordinary output of energy in scholarly and academic arenas, they contributed significantly to the emergence and formation of medieval studies as the prime discipline of historical inquiry into and hence the key to understanding of the human experience.