Gives detailed analyzes of Boethius’ five short theological treatises. In particular, it examines the use of Aristotelian physics in the treatise written against the Nestorian and Monophysite views on Christology, the discussion of how far Aristotle's Categories can be used in talking about God and in analyzing the Trinity, and the ontological scheme, and argument about abstraction set out in Treatise III. Boethius is presented as an important innovator in theological method.

v. 1. Capita dogmatica : traités II, III, IV.

『신학 소품』(Opuscula sacra)의 세 번째로 실린 짧은 논고 『실체들이 실체적인 선이 아님에도 그 자신인 한에서 선할 수 있는 방식』에서 보에티우스는 정확히 제목에 드러난 것을 해명한다. 중세에 『데헵도마디부스』라고 알려진 이 책은 실체의 선성을 존재와 존재자의 구별 또는 존재와 본질의 구별, 그리고 관여사상을 통해 다룬다. 공리적-연역적 서술 방법으로 쓰여진 이 책은 내용적으로나 형식적으로나 신플라톤주의의 전통에 놓여 있다. 하지만 작품의 역사적 맥락이 충분히 해명되지 않아 『데헵도마디부스』에서 보에티우스의 의도를 파악하기가 쉽지 않다. 한편 토마스 아퀴나스의 『데헵도마디부스 주해』는 거기에 담긴 사변적 풍부함과 깊이 때문에 (...) 텍스트를 이해하는 한 가지 타당한 해석으로 인정받고 있다. 특히 토마스는 보에티우스의 존재 개념에서 분여되지 않는 존재와 분여되는 존재를 구별함으로써 보에티우스의 관여사상을 조리있게 해명한다. 만일 토마스의 해석이 정당하다면, 보에티우스에게서 나타나는 분여되지 않는 존재와 분여되는 존재의 구별은 프로클로스의 관여구조 분석과 일치한다. (shrink)

In the past Boethius was primarily considered to be the author of the Consolatio, or a theologician or logician. But as a philosopher he was the first to reflect on the concept of person, while Augustinus and others only made use of this concept. It is the purpose of this article to show that it was exactly Boethius’ situation in the late antiquity with its many differing traditions that urged and enabled him to ask himself what person essentially is. His (...) new concept of person (: naturae rationabilis individua substantia) puts person first and strengthens - problematically - the position of substance. (shrink)

The article investigates how the problem of (linguistic) reference is treated in Gilbert of Poitiers' Commentaries on Boethius' Opuscula sacra. In this text the terms supponere, suppositus,-a,-um , and suppositio mainly concern the act of a speaker (or of the author of a written text) that consists of referring—by choosing a name as subject term in a proposition—to one or more subsistent things as what the speech act (or the written text) is about. Supposition is for Gilbert an (...) action performed by a speaker, not a property of terms, and his `contextual approach' has a pragmatic touch: “we do not predicate in order to supposit as much as we supposit in order to predicate“. Language is considered by Gilbert as a system for communication between human beings, key notions are the `sense in the author's mind' ( sensus mentis eius qui loquitur ) and the `interpreter's understanding' ( intelligentia lectoris ). The phenomenon of `disciplinal' discourse (“man is a species of individuals“) is treated by means of these hermeneutic notions and not by means of a special kind of supposition. (shrink)

Clarembald of Arras, a twelfth-century ecclesiastical official and schoolmaster, composed glosses on two of the Boethian Opuscula Sacra and a commentary on the hexameron. While he acknowledged his study of Boethius under his masters Thierry of Chartres and Hugh of St. Victor, his dependence on the former is significant: he borrowed heavily from Thierry, following not only his basic doctrinal interpretation of the Boethian treatises but also repeating entire passages from Thierry's glosses. ;The question arises then: is Clarembald (...) to be considered as nothing more than an imitator of the thought of Thierry? Is he to be understood simply as a "typical Chartrian"? Is his interest in the Boethian opuscula confined to restatements of Thierry's interpretations and entirely lacking in any other purposes or qualities that are peculiarly his own? ;A careful reading of the Clarembaldian corpus does indeed present a strong case for the dependence of Clarembald upon Thierry in thought and expression. Yet he composed his De Trinitate gloss at the request of others, even though Thierry's was available, indicating something of Clarembald's standing in the academic community. Further there is substantial evidence in his writings of a distinct measure of independence from Thierry. This is to be found in part in Clarembald's careful contextualization of each work and again in his utilization of sources unknown to Thierry. The most prominent feature of independence is found in Clarembald's intention or purpose in writing his own glosses and the hexameron: Clarembald's works have a certain polemical and apologetic orientation, particularly in regard to Gilbert of Poitiers, Peter Abelard and the Cathars, an orientation not found as such in Thierry's works. ;A careful examination of the texts shows Clarembald to be indeed a scholar of some merit in his research and in the expression of his thought. His intentions and purposes in writing go beyond an imitation of Thierry: he used the glosses to confront dogmatic issues of the day, giving him his own unique place in the tradition of Boethian commentators and in the intellectual history of the middle ages. (shrink)

This chapter contains sections titled: Philosophy and the sciences The unity of Plato and Aristotle Philosophical translations and commentaries Logical monographs, topical theory Opuscula sacra.

This article examines the doctrine of the categories in Boethius’ theological tractates. While, in his commentaries on Aristotle’s works, Boethius claims that accidents are in the substance-subject, in the opuscula sacra he emphasizes on the concept of relation.

Die «Opuscula philosophica» sind als Ergänzung und als biographische Illustration zum «Handkommentar zu den Dialogen Platos» gedacht. Ver- öffentlicht werden hier drei Jugendschriften, die Gauss im Alter von 24 bis 27 Jahren geschrieben hat, ferner eine Reihe von Ansprachen und Vorträgen aus den ersten Jahren seiner Lehrtätigkeit als Philosophieprofessor.

This note proposes to emend the problematic preserved reading ad cuius mensae sacra (Val. Max. 4.2.3) to ad Iouis mensae sacra.

As is well known, in his Summa theologiae Thomas Aquinas defends from an Aristotelian perspective the scientific nature of sacra doctrina, arguing that it is a science that is subaltern to the knowledge that God has of Himself. Thomas’ interpretation of the Aristotelian doctrine on science allows him to argue that the conclusions of sacra doctrina are reducible to the articles of the faith as to its first principles. What is not well known, however, is that St. Thomas (...) in other texts modifies his view on the way in which sacra doctrinafulfills the requirements for a science. This has been made evident in part by certain recent critical editions, such as Boyle›s edition of the Lectura Romana, and especially by Oliva’s edition of the prologue to the Commentary on the Sentences. Although the articles of the faith are evident in themselves, these texts, seen chronologically, show that throughout his career Aquinas hesitates in acknowledging that from our perspective the articles of the faith are neither evident nor demonstrable, but are objects of religious faith. Throughout these texts Aquinas progressively admits that there exists an imperfection in the mode in which we know sacra doctrina in this life ; therefore, sacra doctrina in a certain way falls short of the perfect ratio of science, at least quoad nos. (shrink)

“Sacra à Deo in corde discenda, natura ex natura.” Johann Christian Senckenberg's Observationes as a Medico-Theological Writing Method. In his early diaries, the pietist physician Johann Christian Senckenberg has taken down large amounts of observation data which mostly concentrated on his own body and soul. Earlier research has mistaken his diligent self-observation for hypochondria and unworldliness, especially since the author had never endeavoured to analyze and publish his work. The article shows that both his writing practice and his reluctance (...) to process and share its results are due to his deeply religious and firmly anti-rationalist conviction. The main purpose of his journal keeping was the attainment of religious self-knowledge and professional self-perfection. Scientific publications he considered to be hypothetical and dogmatic, be it in theology or medicine; moreover, their authors were often enough driven by their self-love and desire for fame. In his eyes, the only godly way of knowledge acquisition was the humble, diligent and minute study of divine creation according to the Hippocratic method. The most immediate and reliable way of achieving true wisdom, however, was the observation of God's work within one's own body and mind, which were subject to the effects of God's grace and punishment as well as to atmospheric, environmental and dietetic circumstances. (shrink)

Aquinas’s characterization of sacra doctrina has received sustained engagement addressing its relation to contemporary conceptions of theology and Aristotelian conceptions of science. More recently, attention has been paid to Aquinas’s neo-Platonist influences, and the way they lead him to subvert purely Aristotelian categories. I therefore combine these themes by introducing the first study of whether sacra doctrina counts as a technê in Plato’s sense. After examining how Platonic technê relate to their ergon. epistasthai, gignôskein, and epistêmê and examining (...) sacra doctrina’s relationship to each of these Platonic categories, I suggest that sacra doctrina is an unqualified Platonic technê. (shrink)

The Tria Opuscula by the Late Antique Neoplatonist Proklos are accessible in full in the translation into medieval Latin by Wilhelm von Moerbeke, as well as in fragments in the Greek texts of Late Antique and Byzantine authors. Using the form of a commentary on passages, this work assesses what we can learn from these sources about the original Greek text of the three works. At the same time the commentary serves the elucidation of the first complete Greek retroversion (...) of the Tria Opuscula, which is published here. (shrink)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

Ars brevis. De correlativis innatis. De venatione medii inter subiectum et praedicatum. De convertione subiecti et praedicati per medium. De substantia et accidente. De demonstratione per aequiparantiam. --Bd. II. De lamentatione philosophiae. De efficiente et affectu. Liber novus physicorum. De ente reali et rationis. --Bd. III. De ascensu et descensu intellectus. Liber contradictionis.

Contents: Stephen White: Opuscula and Opera in the Catalogue of Theophrastus' Works Han Baltussen: Theophrastean Echoes? The De Sensibus in the Platonic and Aristotelian Tradition Pamela M. Huby: Arabic Evidence about Theophrastus' De Sensibus Todd Ganson: A Puzzle Concerning the Aristotelian Notion of a Medium of Sense-Perception Istvan M. Bodnar: Theophrastus' De igne: Orthodoxy, Reform and Readjustment in the Doctrine of Elements Georg Wohrle: Ps-Aristoteles De Coloribus -aA Theophrastean Opusculum? David Sider: On On Signs - R.A.H. King: Nutrition and (...) Fatigue Amneris Roselli: Greek Medical Theories of Fatigue Sabine Vogt: Theophrast, De Vertigine Armelle Debru: La sueur des corps: le De sudore de Theophraste face a la tradition medicale John Dillon: Theophrastus' Critique of the Old Academy in the Metaphysics H. Takahashi: Syriac Fragments of Theophrastean Meteorology and Mineralogy Index Contributors and Editors. (Franz Steiner 2002). (shrink)

pars 1. Quaestiones super librum topicorum.--pars 2. Opuscula: De aeternitate mundi. De summo bono. De somnis.