A partire da una sintetica ricostruzione storiografica degli studi su Raimondo Lullo, si mette in evidenza l'intreccio fra lavoro di documentazione, di edizione e di interpretazione che in questo ambito si è verificato nel corso del Novecento a partire da tre momenti essenziali: la fondazione della Maioricensis Schola Lullistica, che ha costituito il primo contesto istituzionale promotore dell'edizione critica dei testi latini; l' internazionalizzazione del progetto editoriale con l'attività del Raimundus-Lullus-Institut all'università di Freiburg i.Br.; l'ulteriore ampliamento della ricerca (...) a partire dall'uso tempestivo e meditato delle risorse elettroniche e della rete. Negli ultimi decenni questo rinnovamento del lavoro ecdotico ha prodotto, spesso – ma non solo – a opera degli stessi studiosi impegnati nelle edizioni, un'immagine per molti aspetti nuova del pensiero di Lullo e del suo interagire con la cultura del suo tempo, apportando nuovi elementi alla conoscenza del complesso contesto filosofico e teologico di inizio Trecento. A brief historiographical reconstruction of the studies on Ramon Llull highlights the link between the work of documentation, critical editing and interpretation in this area, which occurred during the twentieth century, starting from three essential moments: the foundation of the Maioricensis Schola Lullistica, the first institutional promoter of the critical editions of Lull's Latin works; the internationalization of this editorial project within the activities of the Raimundus-Lullus-Institut at the University of Freiburg i.Br.; the further expansion of research furthered by timely and thoughtful use of electronic resources and of the web. In recent decades this renovation of the ecdotic work has produced, often – yet not only – by the same scholars engaged in the editions, new facets in our understanding of Llull's thinking and of his interaction with the culture of his time, bringing new elements to our knowledge of the complex philosophical and theological context of early fourteenth century. (shrink)

v. 1. Opera Latina B. M. Raimundi Lulli. Studia magistrorum et professorum Maioricensis Scholae Lullisticae.

Inspired by Hannah Arendt, this contribution offers an exercise of thought as an attempt to distil anew the original spirit of what education means. It tries to articulate the event or happening that the word names, the experiences in which this happening manifests itself and the (material) forms that constitute it or make it find/take (its) place. Starting from the meaning of scholè as ‘free time’ or ‘undestined and unfinished time’ it further explores scholè as the time of attention which (...) is the time of the regard for the world, of being present to it (or being in its presence), attending it, a time of delivery to the experience of the world, of exposure and effacing social subjectivities and orientations, a time filled with encounters. Education, then, relates to forms of profanation, suspension and attention and can be articulated as the art (the doing) and technology that makes scholè happen. (shrink)

[Philosophy in Prague University in the Pre-Hussite Period: Schola Aristotelis or Platonis divinissimi?].

This essay examines Newman’s attention to the theological schools and the great weight he gave to theology as the regulating principle of the entire Church system. The first section examines Newman’s adherence to the Caroline Divines and their influenceupon his Lectures on the Prophetical Office of the Church.The second section considers Newman’s “Preface to the Third Edition of the Via Media”, which presented his expanded vision of the Schola Theologorum, which led to his Christological ecclesiology.A brief conclusion reflects on (...) the contemporary relevance of Newman’s final vision of the Church. (shrink)

The question of whether there exist other quaestiones disputatae attributable to St. Bonaventure, beyond those contained within the definitive Quaracchi critical edition of his Opera Omnia, is a subject which has divided scholarly opinion for nearly a century. During the mid-twentieth-century, several newly discovered sets of quaestiones disputatae were claimed as authentic Bonaventurian works. Most notably, the Quaestiones de theologia transcribed by George Tavard and the Quaestiones de cari-tate et de novissimis edited by Palémon Glorieux. This is to say nothing, (...) of the extensive and much discussed collection of draft quaestiones identified by François-Marie Henquinet in Assisi Bibl. Com. 186, which include the... (shrink)

Invest some energy... and be amazed at how a multi-century process rose above and beyond the shoulders of Aquinas to culminate in John's teachings. This event is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the (...) Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesa with the support of the FCT - Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project. *** A Ruthenian Catholic, husband, and father, Matthew K. Minerd is a professor of philosophy and moral theology at Ss. Cyril and Methodius Byzantine Catholic Seminary in Pittsburgh, PA. His academic work has appeared in the journals Nova et Vetera, The American Catholic Philosophical Quarterly, Saint Anselm Journal, Lex Naturalis, Downside Review, The Review of Metaphysics, and Maritain Studies, as well in volumes published by the American Maritain Association through the Catholic University of America Press. He has served as author, translator, and/or editor for volumes published by The Catholic University of America Press, Emmaus Academic, Cluny Media, and Ascension Press. *** Homepage: https://www.uc.pt/fluc/uidief/io2s Auditorium: https://www.uc.pt/fluc/uidief/io2s/auditorium *** The cover image for the video was designed by Zahra Soltani. (shrink)

One of the most primary, as well as intriguing, questions in the field of St. Bonaventure studies is the authorship of several disputed questions. After the publication of the monumental Quaracchi edition some scholars incorporated into the Corpus Bonaventurianum questions De superfluo, De caritate, De novissimis, and De theologia. The ascription of the above questions to Bonaventure met with a severe criticism which disproved his authorship of all of them. Of the spurious questions a series conserved in the Florentine manuscript (...) (Biblioteca Nazionale Centrale, Conv. Soppr. D.IV.27) has remained until now unedited and its authenticity unsettled. This volume presents a critical edition of all the Florentine questions -- De productione rerum, De imagine, De anima. It aims to throw some light, on the one hand, on the problem of their authenticity. It formulates arguments for Bonaventure's authorship which are based mostly on the doctrinal affinity of the questions with non-spurious Bonaventure's works. On the other hand, it discloses the merely hypothetical character of these arguments."--Back cover. (shrink)

El sentido que la educación liberal posee para Michael Oakeshott se concentra en que ésta consiste en un aprendizaje de las disciplinas humanísticas y científicas. Dichas disciplinas se muestran valiosas ya que tienen la virtud de desarrollar el intelecto y la sensibilidad humanas y porque aportan, además, una comprensión operativa de lo que son nuestro yo, la sociedad, la naturaleza y la cultura. No obstante, como también es sabido, los fines que la educación liberal se propone pecan un tanto de (...) idealistas, de manera especial cuando se insiste, como muchos han hecho desde los antiguos griegos, en que dicha educación es un fin en sí misma. En parte, lo demuestra la presencia permanente en nuestra cultura occidental de unos espacios de aprendizaje (‘schola’) que se conciben como si estuvieran separados del aquí y ahora en que transcurre la vida cotidiana. (shrink)

In this supplement to his study of monastic theology published in Bijdragen 57 381-404 Martijn Schrama demonstrates how in the development of the scholastic theology of the 13th century interest for the affect diminishes. However, where the affective moment is stimulated anew by the theologians of the Schola Augustiniana, it serves to emphasize the pastoral aspect of theology, in oppositition to the dogmatic aspect of the discipline.

This publication is a translation of a Latin text by the Franciscan philosopher and theolo­gian of the first third of the 14th century, Petrus Thomae (c. 1280–1340). Petrus Thomae is one of the early followers of the philosophy and theology of John Duns Scotus and probably the most interesting and important metaphysician belonging to the emerging among the Franciscan scholars in the 1310s–1330s “schola Scotica”. We have translated the text of the 7th question from the metaphysical treatise of Petrus (...) Thomae “Questions on the modes of distinctions” (written around 1325). This question is an explication of the concept of “formality” fundamental to the early Scotist tradition and its relation­ship with the metaphysical concept of a thing, as well as an analysis of the problem most discussed among the first followers of Scotus: to what extent the formal distinction (or the distinction between formalities) coincides with or differs from the real distinction as a distinction between different things. Thus, this rather brief question by Petrus is an exploration of a problematic at the heart of the metaphysics and epistemology of the early Scotists, and of paramount importance both for the consideration of questions of scholastic theology and for the philosophical analysis of finite being and its constitu­tion. The translation from Latin was made from the “working edition” of the Latin text of this question prepared by the translator, which was constituted on the basis of a colla­tio of 6 manuscripts of the 14th–15th centuries. The translation is accompanied by a histo­rical and philosophical commentary and preliminary remarks by the translator. (shrink)

The properly metaphysical dimension of Augustine's thought has received little special attention among scholars - even "Scholastics. " The Thomist metaphysicians - especially we "Anglo-Saxon" ones - receive first honors for being the most neglectful of all. Why? I t is a puzzling phenomenon particularly in the light of the fact (recognized by almost every Thomist) that the very existence of Thomas the theologian is inconceivable apart from his pre-eminent Christian mentor in the intellectual life, the Bishop of Hippo. It (...) is a puzzling phenomenon because, although the Christian metaphysics of Thomas Aquinas is not the Christian metaphysics of Augustine, these metaphysics could not be simply opposed to one another, else the theologies wherein they exercise the indispensable function of vital rational organs would themselves be discordant. But what respectable "Scholas tic" would deny that, in their essential teaching about God and the things of God, the thought of these two masters is remarkably congruent? May I suggest that one of the major reasons for this paradoxical neglect of Augustinian metaphysics on the part of Thomists (above all, in the English-speaking world) is their simplistic assumption that whereas Aquinas was an Aristotelian in phi losophy, Augustine was a Platonist, despite the fact that in theology they were substantially at one - as if there could be theological agreement, formally speaking, even where there is metaphysical disagreement, formally speaking. (shrink)

Dans cet article, j’étudie la façon dont Pierre de La Ramée aborde la question de l’analyse mathématique, d’abord dans ses écrits de logicien, puis dans ses traités mathématiques. Dans les Scholae mathematicae (1569), en reprenant un argumentaire qui lui avait servi dans les controverses des années 1550 concernant la « méthode unique», il est conduit à la conclusion que l’analyse n’a aucune valeur démonstrative. Ses recherches sur les significations diverses du mot analysis et sur la nature de l’analyse dans les (...) mathématiques grecques m’apparaissent pourtant comme une condition préalable pour que soit reconnue au xviie siècle la fécondité de la méthode analytique en géométrie. (shrink)

Dans cet article, j’étudie la façon dont Pierre de La Ramée aborde la question de l’analyse mathématique, d’abord dans ses écrits de logicien, puis dans ses traités mathématiques. Dans les Scholae mathematicae, en reprenant un argumentaire qui lui avait servi dans les controverses des années 1550 concernant la « méthode unique», il est conduit à la conclusion que l’analyse n’a aucune valeur démonstrative. Ses recherches sur les significations diverses du mot analysis et sur la nature de l’analyse dans les mathématiques (...) grecques m’apparaissent pourtant comme une condition préalable pour que soit reconnue au xviie siècle la fécondité de la méthode analytique en géométrie. (shrink)

L’œuvre mathématique de La Ramée est constituée d’ouvrages publiés tout au long de sa carrière. Les éditions abrégées des Éléments d'Euclide, ses manuels d’arithmétique et de géométrie plusieurs fois remaniés, un court traité d’algèbre ainsi que les Scholae mathematicae de 1569 sont autant d’ouvrages dans lequels il met en œuvre une réforme des mathématiques héritées et de leur enseignement. Des justifications de cette réforme apparaissent dans les trois livres d’un Prooemium mathematicum portant sur l’histoire des mathématiques, la défense de leur (...) « utilité » et une critique sévère de l’exposé euclidien. Pour autant, l’œuvre mathématique de La Ramée ne doit pas être mise à part de l’œuvre philosophique qu’il élabore par ailleurs. Dans cet article, je m’efforce de le montrer en m’interrogeant d’abord sur les raisons qui ont poussé La Ramée à se tourner, au début de sa carrière, vers les mathématiques ; l’examen du livre I du Prooemium mathematicum me permet ensuite d’examiner le rôle que jouent Platon, Aristote et Euclide dans son histoire des mathématiques. Finalement, je suis amené, en abordant la critique raméenne de l’ « abstraction » pythagoricienne, à chercher dans les éditions de la Dialectica et les Scholae in liberales artes les éléments d’une « philosophie des mathématiques » – conception originale de la nature des objets mathématiques et de la façon dont on accède à leur connaissance – qui offre une certaine lumière sur la réforme des mathématiques qu’entreprend La Ramée. (shrink)

The Res Gestae of Ammianus Marcellinus is a major source of our knowledge of the late Roman army. However, although himself a former army officer, it was not the intention of Ammianus to explain the institutions and organization of the late Roman army to his readers. We learn about these only from the incidental pieces of information which are scattered throughout his text. It was not his intention either to present us with the regimental histories of any individual units, yet (...) repeated references to the more prominent and prestigious units were inevitable in a history such as his. This was particularly true in the case of the scholae palatinae because of their role as the bodyguard units of the emperors. It is my intention here to draw together such information as Ammianus provides about the scholae in order to demonstrate how, in a number of cases in particular, it is possible to reconstruct an almost complete list of their commanders for the period c. 353–364. (shrink)