Medieval Philosophy Research Articles

Intersubjectivity, Ethics in Times of Crisis and Objective Idealism as a Philosophical System: An Interview with Vittorio Hösle

Vittorio Hösle is internationally highly regarded for his attempt to revive objective idealism – the philosophical line along which he situates the positions of Plato, Aristotle, most medieval philosophers, Spinoza, Leibniz, Schelling, Hegel, but also Peirce and Whitehead – as a philosophical system capable of holding together the transcendental dimension of synthetic a priori judgments with the intelligibility and objectivity of being. In this interview, he discusses his work over the past decades, starting from the “Philosophische Lehrjahre” (“years of philosophical apprenticeship”) between Regensburg, Tübingen, Bochum and Freiburg and from the meetings with masters and significant interlocutors (such as Tóth, Thieme, Wandschneider, Beierwaldes, Lohr, Böckenförde, without forgetting Apel and Jonas). Multiple themes dot the path of thought retraced in this dialogue: from the rethematization of Hegel’s (and Vico’s) objective idealism through transcendental pragmatics to the delineation of the relationship between ethics and politics via a theory of the social and the intent of a normative foundation; from the need for a thought that faces the ecological crisis to the reinterpretation of sociobiology; and finally, from the project of an intersubjectively valid understanding to the importance of a theory of comedy. What emerges is the philosophical self-portrait of a cosmopolitan intellectual who was able to grasp the best from inherited and acquired cultural traditions: German culture, inherited from his father; Italian culture, inherited from his mother; and American culture, acquired by moving to the USA. The interview was realised on 17 April 2024 at the University of Trento, as part of the second series of lectures “Voices from Contemporary Philosophy”.

FUQAROLIK POZITSIYASINI O‘RGANISHNING NAZARIY-METODOLOGIK MUAMMOLARI

This article highlights the views of ancient and medieval philosophers and scholars on the position of citizenship. The importance of the position of citizenship in the development of statehood is revealed based on the opinions of thinkers and other conceptual ideas.

Ibn Rushd's argument on the relationship between freedom and necessity

The article examines the deterministic relationship between the concepts of freedom and necessity of Ibn Rushd, a major figure in medieval Arab-Muslim philosophy. His point of view is highlighted on the basis of denial, criticism and refutation of the opinions of the thinker's contemporaries. In medieval philosophy, the terms freedom and necessity were considered on the basis of a combination of religious and philosophical views. The author places special emphasis on the connection between the issues of fate and will.

Edith Stein über Species Sensibilis und Transzendentalen Idealismus

Abstract This paper offers an assessment of some of the central aspects of Edith Stein’s conception of intentional acts proposed in Potency and Act. Studies Towards a Philosophy of Being. Her account hinges upon a combination of Thomistic and Husserlian concepts. She borrows from Aquinas two conceptual pairs that are central to his metaphysics and theory of knowledge: the actuality-potency dichotomy; and the distinction between sensible and intelligible species. The distinction and relevant articulation between sensible and intelligible species provide Stein with the basis to present her own conception of intentionality (with special focus on perception): the sensible species is regarded as the correlate of the object’s Gestalt; by contrast, the intelligible species is mobilised to account for what Husserl labels noesis-noema correlation. But Stein’s ambition is also to inscribe her account of the species sensibilis within an overall (critical) interpretation of Husserl’s transcendental idealism. This work was supported by the Czech Science Foundation, financing the project “Intentionality and Person in Medieval Philosophy and Phenomenology” (GAČR 21-08256S).

«Среди великих философов нет атеистов…»: рассуждения об опыте, знании и вере в письмах Н.О. Лосского Г.В. Флоровскому (1947–1955 гг.). Письма Н.О. Лосского Г.В. Флоровскому (1947–1955). Публикация, археографическая работа и примечания Е.В. Сердюковой

In 1946, Nikolai Onufrievich Lossky moved from France to his younger son Andrey who lived in the United States, where Lossky taught at the St. Vladimir’s Orthodox Theological Seminary for several years. His correspondence with G.V. Florovsky continued, and, as before, they are connected by their friendship, teaching activities, and, most importantly, their scientific and philosophical interests. “Is it true that Russian philosophy is not scientific?” This question became crucial for N.O. Lossky during the “overseas” period of his life and work (1947–1955). His letters sent to G.V. Florovsky from New Haven, New York, and Los Angeles testify to his interest in the concrete metaphysical foundations of holistic (intuitive) worldview, within which faith and knowledge find their indispensable places. Lossky discusses in his letters Florovsky’s upcoming move to America and the organization of teaching philosophical disciplines at the St. Vladimir’s Orthodox Theological Seminary. Furthermore, he draws Florovsky’s attention to how scientists of that time (A. Eddington, B. Bavinck, D. Jeans, M. Planck, P. Leconte du Nouy, and others) try to answer the question of the relationship between natural sciences (physics, biology, etc.) and the transcendental foundations of religious experience. In addition to this, Lossky is interested in Étienne Gilson’s “History of Medieval Philosophy” (which describes specific intellectual attempts to “reconcile” faith and knowledge) and the epistemological experience of Russian Freemasonry presented in G.V. Vernadsky’s book. And, of course, a special place in Lossky’s letters is devoted to the preparation of the book “History of Russian Philosophy” for publication in New York as part of the works series of the St. Vladimir’s Orthodox Theological Seminary.

Philosophical Questions of the Relation to Goods in Antiquity and Scholastic Philosophy

This paper explores the early issues of the relation to goods in ancient and medieval philosophy trends. As an introduction to the topic, I examine the conditions for the emergence of Greek philosophical thinking. The paper is divided into two major sections: the first section introduces the ideas of ancient Greek philosophy on property and wealth, while the second one considers the development of the ideas of early medieval philosophy on the same topic. It should be pointed out that in ancient philosophy the subject was not given much prominence, since the concept of existence and virtue preceded the problems of property, wealth and distribution. Yet it is worth examining this period from this point of view, too, because regarding the relationship to wealth, we can find several important philosophical principles. I will present primarily the relevant medieval thoughts after discussing the relevant works of great figures of scholasticism. I will also discuss in detail the teachings of Duns Scotus, since it is primarily to him that we owe the most of his statements relevant to our subject of scholasticism. There is no doubt that the questions examined in this study are taking us closer to the definition of the content of common good. This is particularly true about Aristotle and St. Thomas, based on whose work these doctrines are also examined with distinguished attention. To sumup, we can say that questions on wealth distribution and the distribution of goods, in other words the ownership structure between the state and the individual are very much essential, since through them the content of the common good becomes tangible. The aim of my study is to support this assertion.

ЭТИКА И МОРАЛЬ В СОВРЕМЕННОМ БИЗНЕСЕ: АКТУАЛЬНОСТЬ И ИСТОРИЧЕСКИЙ АСПЕКТ

In this article the author reflects on the application of ethical principles in the business environment, starting with the definition of business ethics and considering the approaches of various schools of thought to the presence of an ethical component in the entrepreneurial activity. The author provides a wide range of arguments against the view that the goals of business should be primarily growth and profit and that ethical principles of business are secondary or irrelevant. The article provides a historical overview of the development of philosophical and ethical thought in this regard and, in particular, briefly formulates the key views on this topic of the ancient Greek philosophers Plato and Aristotle, the medieval philosopher Thomas Aquinas, the mercantilists of the 17th century, Bernard Mandeville and Adam Smith in the 18th century, John Keynes in the first half of the 20th century, as well as some modern authors and figures. In conclusion, the author states a strong increase in the role of moral assessments and ethical formulations in business at the present time and formulates the idea that the ethical side of a company’s activities is beginning to approach the classical factors of production in importance. However, the author questions the sincerity of thinking about business ethics in modern society.

Leo Strauss, The Latin Averroists and the Eternity of the World

This article investigates the philosophy of Siger of Brabant and Boethius of Dacia and their engagement with Thomas Aquinas to assess Leo Strauss’s philosophy. It discusses the relevance of the Latin Averroists for Strauss and the centrality of the eternity of the world to his philosophy. By contrasting the teachings of Siger and Boethius with the main Averroistic theses (the eternity of the world and the unity of the intellect) and assessing Thomas’s contributions to this debate, this article demonstrates the inadequacy of Strauss’s method of interpretation to comprehend the relationship between faith and reason for Christian medieval philosophy.

Guillaume Houppelande’s Small Treatise on the Immortality of the Soul

This article focuses on the treatise De immortalitate animae (Paris, 1491) written by Guillaume Houppelande, one of the most famous members of the Faculty of Theology of the University of Paris in the fifteenth century. Houppelande’s treatise, which refers to ancient, patristic, and medieval sources, contains several arguments on the immortality of the soul. Special attention is first given to Houppelande’s attitude towards those philosophical and theological theories that supported his own arguments before focus is turned towards an analysis of Houppelande’s relationship to medieval philosophy.

Transubstantiation Through the Lens of Spacetime Substantivalism

ABSTRACT The doctrine of transubstantiation (as understood by Aquinas and much subsequent Roman Catholic theology) involves the counter-intuitive claim that accidents can come to exist independently of any substance. In particular, the spatial dimensions of bread and wine can come to exist independently. I point out that a key idea that motivated this claim was an aspect of mediaeval philosophy of nature: namely, relationism about space. I argue that if relationism is dropped in favour of substantivalism, then room is made for a model of transubstantiation which needn't involve an implausible commitment to independently existing accidents.

Criticism of the Criticism of Islam and the West in the Philosophical Thought of Vladimir Sergeyevich Solovyov

The philosophy of cosmism traces its origins back to the philosophical traditions of Ancient Greece. The philosophy of cosmism encompasses various dimensions, including religious-philosophical, mystical, artistic, aesthetic, and scientific aspects. Within this philosophical framework, the concepts pertaining to human beings and mankind are interconnected, forming a cohesive community. The term “Cosmism” originates from the Greek term (κόσμος) "kosmos," which refers to a harmoniously organized world. The earliest views on this subject are found in Hesiod's Theogonia (The Birth of the Gods). The conception of the universe in the texts of ancient Greek thought was shaped by questioning the relationship between the phenomenon and the noumena realm within the framework of the archaea problem. It is possible to see how Plato and Aristotle constructed these metaphysical relations in their cosmology. The cosmological knowledge of medieval philosophy also exhibits the impact of Greek cosmology. Ptolemy systematically addresses Greek cosmology. During the 16th century, significant advancements were made in cosmology, encompassing a wide range of concepts and hypotheses. The scientific discoveries and theories of Copernicus, Galileo, and Newton not only presented a scientific viewpoint but also prompted inquiries regarding humanity's position and significance within the context of history and intellectual development. Russian Cosmism emerged relatively late in global philosophy, specifically around the mid-19th century. According to Solovyov, the human mind, which serves as the guiding force in the functioning of the world, is engaged in a perpetual struggle against the primordial state of disorder and confusion. He asserted that this world's spirit and nature had a covert agreement. The mind (logos) is responsible for creating this magnificent existence within the realm. The process called “Creation” encompasses two interconnected objectives, general and particular in nature. The general purpose is the embodiment of an actual idea, i.e., light and life in various forms of natural beauty; however, the special purpose is the creation of man, i.e., the most incredible physical beauty also represents the highest inner potential of light and life. Solovyov calls this phenomenon as self-consciousness. Solovyov contends, by highlighting this beautiful creation of man, that man is no longer merely a participant in the action of cosmic principles but also a being capable of understanding the purpose of this action and, as a result, working meaningfully and freely toward its accomplishment. Solovyov analyzed Islamic issues from different angles in his Works titled The Three Forces, Philosophical Principles of Holistic Knowledge, and other works such as Christian Politics and the History and Future of Theocracy, Muhammad, Her Life, and Religious Teachings. As a religious philosopher, Solovyov's aim in addressing these issues was to try to solve the problems of Christian thought within the framework of the philosophy of cosmism he developed. The main aim of this article is to examine Solovyov's thoughts on the position of man in Islam and Western Christianity and the shortcomings of his criticisms on this subject. In this article, Solovyov's thoughts on the place of man in Islam and Western Christianity and some of the shortcomings of his critical views are analyzed. Solovyov's criticisms of the Western Church and its adverse effects on the development of the individual's free personality were investigated. The methodological ties of the ontological structure of Solovyov's theories of 'God,' 'Spirit,' 'Soul,' and 'Sophia' with ancient and Western philosophy are emphasized. As a result, it has been determined that Solovyov's criticism of Islam and the West is approached from the perspective of his own beliefs and that his thoughts have excessive subjective interpretation.

Leo Strausso sugrįžimas prie užmiršto rašymo meno

The aim of this article is to reconstruct Leo Strauss’ project of a return to the forgotten art of writing and to demonstrate its relation to his attempts to find alternatives to historicist positions. By emphasizing the insoluble conflict between the political community and philosophical life medieval philosophers opened up the possibility of a novel understanding of the premodern philosophical tradition. This new perspective is based on the assumption that philosophers of the past attempted to avoid persecution and wanted to protect their societies from the potentially destructive effects of philosophical radicalism, which is why the presentation of their doctrines was formed by the distinction between esoteric and exoteric doctrines. The forgetfulness of the technique of careful writing began with the implementation of liberal political principles and was furthered by the triumph of historicist assumptions. Strauss’ return to classical political philosophy is inseparable from his polemics with historicist positions that negate the fundamental assumptions of this tradition. By emphasizing the distinction between esoteric and exoteric elements of philosophical texts Strauss introduces a technique of interpretation which is based on attempts to distinguish between elements that have a transhistorical meaning and are found in the esoteric doctrine, from the exoteric teaching, which has always been accommodated to the dogmas and prejudices of concrete society. The attempt to reconstruct the transhistorical elements of doctrines is inseparable from the goal of returning to the natural consciousness that is to be found in the tradition of ancient political philosophy.

КРЕАТИВНЫЕ МЫСЛИ АРАБО-МУСУЛЬМАНСКИХ ФИЛОСОФОВ И ИХ ОТНОШЕНИЕ К ЛОГИКЕ

В статье рассматриваются креативные взгляды мыслителей арабо-мусульманской философии и их отношение к учению логики. Учитывая, что креативные взгляды и логические учения выдающихся средневековых философов, таких как аль-Фараби, Ибн Сина, Ибн Рушд рассматриваются в другой статье, мы уделили внимание анализу креативных мыслей и взглядов других философских течений и их представителей относительно учения логики, особенно упор делался на философов пяти школ средневековой арабо-мусульманской философии. В их категорию входят – калам, исмаилизм, ишракизм, суфизм и фальсафа или восточный перипатетизм.

Paradox of practical atheism in Raimund Lullus spiritual quests

The intuitions of Raimundus Lullus religious metaphysics are in this article explicated according to the opportunities of the convergence between the medieval and the new time philosophy. Such approach to the creativity of the thinker is possible, because his conception is one sides associated with the mystical symbolic theologism, that is typical for the medieval tradition, over sides develops Lullus the new understanding of the infinity of the world, inherent in the newtime philosophy. This opposition conditions some of the features of Lullus spiritual quest. This quest connected the respect to the past, that causes the homesickness to the lost ideals, together with the progressivity - the presentation of the future. This presentiment is by Lullus expressed as the desire to change the external world. The aim of this change is the approximation of the rational theological base - the model for the real life. Lullus experiences the combination and the unrealized synthesis of this intentions as the tragedy. The acute and intensive conflict of this intentions triggers the practical atheism, when the stimulation of the external distraction of the evil leads causes the appearance and the activation of the new evil. This disaster of life is determined with some aspects of Lullus metaphysics, in that the infinity of God is realized as the infinity of the world. The infinity of the world is by Lullus given as the rational hierarchical order, leading to the creator of the world. The tragedy of life is for Lullus the marker, that emphasizes the crisis of the medieval philosophy, that was based on the revelation. This crisis discovers the land of new philosophy. This philosophy stresses the autonomy of the human personality.

Being and Essence of Creation in Liber de Causis and Aquinas’s Reception

Derived from Proclus’s Elementatio Theologica, Liber de Causis (LDC), with the concept of “creation” at its core, provides a substantial monotheistic adaptation of the former that was absorbed and criticized by medieval philosophers represented by Aquinas. Taking Aquinas’s classical distinction between being and essence as the axis of inquiry, this paper first points out that, in contrast to Proclus, LDC not only introduces the concept of creation but also includes in this concept the distinction between being and essence. By reviewing the different readings of Avicenna and Aquinas on the division, this paper then sketches out two different tendencies in the medieval Arab and Latin worlds to either accept the concept of creation in LDC that both being and essence of individua are given from the One via intelligence or to take a further monotheistical transformation, which declaims the One bestowing the being of creations directly. Through this case study, this paper attempts to show the influence of LDC on Aquinas’s thought and demonstrate the civilizational transitions, fusions, and exchanges that characterized medieval philosophy.

Rationality in Perception in Medieval Philosophy , by José Filipe Silva (ed.)

Rationality in Perception in Medieval Philosophy , by José Filipe Silva (ed.)

Heidegger’s Thesis on ancient Ontology: Being as Production

The article deals with Heidegger’s interpretation of antique ontology, in which Being was conceptualized in terms of production. What is this interpretation and why is it so important? Until recently, it has been difficult to answer these questions, since the texts in question have only in recent years become publicly available, and therefore have not yet been fully absorbed in Heideggerian-studies. Consequently, even the very useful works that cover the subject of production-theme in Heidegger focus more on the question of technique and do not consider the formation of this problematic, and therefore do not deal with it substantively. In the years 1921-1924, Heidegger was closely involved with Aristotle and lectured on his favorite philosopher for four years. It was during this period that he began to interpret Being in Aristotle as being-made, being-produced (das Hergestelltsein), and then extended this interpretation to the whole of ancient and medieval philosophy. This is a very remarkable moment in terms of methodology that characterizes Heidegger as a historian of philosophy. In this article, the author examines Heidegger’s interpretation of ancient ontology, revealing its weaknesses.

Book ReviewsEdited by Lydia AmirWith Pierre Destrée (Ancient and Medieval Philosophy) and John Marmysz (Modern and Contemporary Philosophy)

Book ReviewsEdited by Lydia AmirWith Pierre Destrée (Ancient and Medieval Philosophy) and John Marmysz (Modern and Contemporary Philosophy)

Bringing Philo Home: Responses to Harry A. Wolfson’s Philo (1947) in the Aftermath of World War II

AbstractIn 1947 Harry Austryn Wolfson published his massive and revisionary Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam. With the book, Wolfson aimed at proving that Philo was an innovative and highly influential philosopher—by no means an isolated Jew of no consequence to the history of philosophy. As becomes clear from numerous letters written to Wolfson on the occasion of the publication of the book and stored at the Harvard University Archives, for Jewish readers Wolfson’s proposed rehabilitation of Philo could provide a point of orientation. It served as a source of comfort and of pride in the post-war years. While the main thesis of Wolfson’s book, Philo as the precursor of medieval philosophy, was rejected by most scholars of Philo and ancient philosophy, the letters and notes discussed in this article show that much more was at stake than a purely academic discussion.

Апатия

Apathy – a term of ancient philosophy, which was also used by representatives of patristics, medieval scholasticism and New Age philosophy. “Apathy”, de-pending on the understanding of affectability as the ability to undergo an impact, can mean the absence of any suffering (passion, affect), immunity to this or that influence or non-subjection to it. In the broadest sense, there are two types of nonafficiability: general nonafficiability as immunity to any influence (ontological connotation), and special (spiritual) nonafficiability as immunity to passions or as freedom from passions (ethical connotation). The most common Latin equivalents of the Greek term ἀπάθειαare “impassibilitas”,“tranquillitas”. The article shows what shades of meaning were conveyed using these terms by ancient philosophers (pre-Socratics, Plato, Aristotle, Stoics, Neoplatonists), numerous representatives of Greek and Latin patristics, representatives of medieval philosophy (Thomas Aquinas) and New Age philosophy (Spinoza, Kant).