Medival Philosophy

فبعض هذه الأمور إنما يجب عليه من جهة ما هُوَ طبيب أن يتصوره بالماهية فقط تصوراً علمياً، ويصدّق بهليته تصديقاً عَلَی أنه وضع له مقبول من صاحب الْعِلْم الطَّبِيعِيّ ، وبعضها يلزمه أن يبرهن عليه فى صناعته، فما كان من هذه كالمبادئ فيلزمه أن يتقلد هليتها، فإن مبادئ العلوم الْجُزْئِيَّة مسلمة وتتبرهن وتتبين فى علوم اُخَر أقدم منها، وهكذا حتّي يرتقي مبادئ العلوم كُلّها إلی الحكمة الأوْلی التي يقال لها علم ما بعد الطبيعة. وإذا شرع بعض المتطببين وأخذ يَتَكَلَّم فى إثبات العناصر والمزاج وما يتلو ذلك مما هُوَ موضوع الْعِلْم الطَّبِيعِيّ فإنه يغلط من حيث إنه يورد فى صناعة الطِّبِّ ما لَيْسَ من صناعة الطِّبِّ ويغلط من حيث يظن أنه يبيّن شيئاً ولا يَكُونُ قد بيّنه البتة .
و«جالينوس»، إذ حأوْل إقامة البرهان عَلَي  الْقِسْم الأوْل فلا يجب أن يحأوْل ذلك من جهة أنه طبيب ولكن من جهة أنه يحب  أن يَكُونَ فيلسوفاً يَتَكَلَّم فى الْعِلْم الطَّبِيعِيّ ، كما أن الفقيه إذا حاوْل أن يثبت صحة وجوب متابعة الإجماع فلَيْسَ ذلك له من جهة ما هُوَ فقيه، ولكن من جهة ما هُوَ متكلم ولكن الطبيب من جهة ما هُوَ طبيب والفقيه من جهة ما هُوَ فقيه لَيْسَ  يمكنه أن يبرهن عَلَي  ذاك بتة!  وإلا وقع الدَّوْر
القانون في الطب ابن سينا
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Para Agostinho a Verdade suprema e a Felicidade eterna é Deus, para se conhecer e viver Nele são necessárias a Fé e a Razão. Ambas não podem trilhar caminhos diversos pois são complementares: enquanto a primeira estimula e promove a segunda, esta proporciona sustentáculos e clarifica na medida do possível a primeira (creio para entender e entendo para crer). Durante a adolescência, o filosofo sofreu influências do debate entorno do conceito de Verdade-se ela existe e como chegaríamos nela. Após sua conversão ao cristianismo Agostinho responde a dúvida cética por auto refutação, ora se duvido preciso pensar, se penso devo existir, se existo vivo e tenho certeza que penso, caso contrário seria absurdo duvidar. Pensar, existir e viver estão interligados de forma substancial no homem. A Verdade não se encontra nos objetos matérias pois eles são incapazes de produzirem conhecimentos por si mesmos. Embora os objetos possam agir sobre os sentidos é a alma que irá extrair de si mesma a representação daquele objeto (sensação). O corpo (sentidos exterior) é passível para que a alma (sentido interior) possa fazer um julgamento sobre o objeto. Por isso o julgamento erra, a sensação não. Porém, a sensação é apenas o primeiro degrau de conhecimento. Ao passo que os objetos são mutáveis e imperfeitos, a alma também o é, todavia possui critérios eternos e imutáveis. Para o Bispo, alma e corpo são indissociáveis e mudam de pessoa para pessoa por isso o homem é ser individual. É necessário concluir por tanto que acima da alma há um terceiro sentido totalmente imutável e superior, essa é Razão que se apresenta para todos de forma única. Através da Razão o sujeito percebe-se pensante, existente e vivo. Esse terceiro sentido apenas o homem tem. O ser humano na sua busca deve olhar para dentro de si, para o homem interior. Mas a razão não é a Verdade por excelência, é o olhar da alma das verdades eternas e imutáveis que são acessíveis por iluminação divina e são apresentes no homem interiormente por participação. Essas verdades são as Ideias – o Verbo de Deus que dão formas a todas as coisas. São arquétipos que participam da constituição de todo o que existe. A criação do mundo, é importante salientar, ocorre de forma simultaneamente, ou seja, Deus coloca os germes do que virá a ser todas as possibilidades ao longo do tempo (criação virtual em conjunto da material). Logo o mundo possui unidade, forma e harmonia.

Jephthah’s daughter is one among the biblical character those who have no name. Her name is not mentioned in the bible, she is known through the identity of her father.
Through this assignment I am trying to seek the identity of Jephthah’s daughter through the eyes of a feminist reader.

SCIVIAS
A JOURNEY INTO THE IMAGES
Sara Salvadori

The meaning of the complex prophetic text by Hildegard von Bingen, amidst symbolisms and visions

The book is the story of the journey in which the humanity/bright stars in Eve’s womb join with the stars in the sky. A possibility offered to each soul: to return back to the Light of the origins of the Earth. An experience belonging to Hildegard in her visions and narrated, in obedience to the voice of God, leaving behind her fears, in a precious manuscript where images make the story come alive. A Journey into the Images is born in the hopes of satisfying
this desire for knowledge, revealing the Ways the title of the work promises, in a reading guided by images. The central pages present the 35 original-size miniature reproductions with alongside a key that easily illustrates the symbolic
meaning and a concise description of the vision.
The outcome of 7 years of study, this is the first book that illustrates the complex prophetic text of the German Saint, in a reading guided by images (26 visions and 35 miniatures).
Hildegard von Bingen is one of the four women who are Doctors of the Church.
Hildegard was a German Benedictine abbess, writer, composer, philosopher, Christian mystic, visionary and polymath. She is considered to be the founder of scientific natural history in Germany.

The language of the “heart” is pervasive in contemporary culture as denoting the core of someone’s character or innermost feelings. This language is even used in contemporary philosophical discussion. Nevertheless, the language of the heart seems to be necessarily metaphorical. That is, it seems to be dissociated from a discussion of the physical organ of the heart itself. In order to provide a deeper understanding of human intuitions regarding the language of the heart, I examine the thought of Thomas Aquinas on the material organ of the heart.

In order to elucidate Thomas’s thought on the organ of the heart, I use his short treatise De Motu Cordis as a road map. First I bring this text into conversation with his commentary on Aristotle’s Physics to demonstrate that, for Thomas, the actual motion of the heart is the first motion of the composite and the vital motion of the body. Next, through the lens of the anatomy of Albert the Great, I demonstrate how it is that Thomas could have conceived of the heart to be the actual principle of motion of the body. Then I examine Thomas’s analogy of the motion of the heart to the motion of the first heavens – the outermost celestial sphere. I demonstrate that, according to Thomas, the heart is moved by the soul which is itself moved by an object of desire as an ‘unmoved mover.’ I conclude my discussion of Thomas by demonstrating that, according to his view, the motion of the heart is more natural as it is moved by objects of desire that are more intelligibly good. Last I discuss the work of contemporary psychophysiologist Rollin McCraty to demonstrate how Thomas’s conception of the motion of the heart can provide a philosophical framework which aligns with contemporary physiological research.

Typical of many contemporary theories of the origin of the modernity is the claim that Duns Scotus " doctrine of the univocity of being signifies a major break with all previous philosophical and theological speculation, a break that initiated a decline in late medieval thought that led to a general collapse of late medieval society. Central to this narrative of a decline initated by the univocity of being is the assumption that John Duns Scotus rejected the " traditional " doctrine of the analogy of being, and intended his theory of univocity to supplant it. There is also a widely held—but entirely unexamined—assumption that analogy and univocity are incompatible. After some consideration of Duns Scotus " view on the compatibility of analogy and univocity, I will look at how his mature position was interpreted and developed by early Scotists such as Antonius Andreae and Petrus Thomae. One interesting feature of their accounts of the analogy and univocity of being is how they sidestep traditional interpretations of Aristotle that claim the Stagirite denied univocity and affirmed only analogy: the early Scotists drew a distinction between categorical univocity and transcendental univocity. The former pertains to the ten Aristotelian categories, the latter to God and creatures. Aristotle, the Scotists claimed, only denied categorical univocity, and indeed, contrary to common opinion, even affirmed transcendental univocity in an (obscure) argument in Metaphysics II concerning the nature of truth. Another common distinction in early Scotism is that whereby the senses of the term " univocity " are shown to be non-univocal, with variations introduced depending on the perspective of various sciences. So for metaphysics and physics, univocity is " real, " that is univocal concepts have corresponding realities. But for logic, univocity is of concept alone, without a corresponding reality. This brings us to Scotus " own ultimate solution of the problem of the relation of analogy and univocity, which is that analogy is a feature of things outside the mind, while univocity is a feature of concepts. Antonius Andreas and a number of other Scotists simply repeat Scotus on this point, but Petrus Thomae moved beyond Scotus and developed one of the most elaborate theories of analogy to be found during the entire medieval period. His theory is contained in the currently unedited Quaestiones de ente, written at Barcelona around 1325. In this work he makes the innovative claim that the same concept can be both analogical and univocal, for the terms " analogical " and " univocal " are both terms of second intention. This position proved to be at least historically successful, for the claim was repeated by various Scotists into the seventeenth century. Furthermore, Petrus Thomae devoted much space to close textual analysis in order to harmonizes the previous discussion of analogy in the Greek, Arabic, and Latin traditions. The result of this analysis was a theory of twelve degrees of analogy, various degrees of which were compatible with univocity or equivocity

על עותק של מורה נבוכים דפוס ונציה שי"א, התגלו הגהות הכוללות תשובות לשאלות הכלולות ב"פולמוס פוזנא". מהן מסתבר שאיש ריבו של רבי יוסף אשכנזי אינו רבי אברהם הורביץ אבי השל"ה, כפי שהיה מקובל ללא ביסוס מספק, אלא כנראה - רבי ישראל בנו של רבי שלום שכנא מלובלין. המאמר סוקר את הפולמוס, את הטענות ואת ההגהות.

... ni salt bir Hıristiyan felsefesi olarak görmesinin eleştirisi için bakınız: Dön-mez, Süleyman “Orta ... Zeitalter des Nihilismus, Zwei Bände in einem Band, primus Verlag, Darmstadt 1998, s. 1-37 ... Dönmez 208 yer aldığı kilise (clericus) bilimi ile, felsefe fakültelerinin özgür araştırıcı ruhu ...

... ni salt bir Hıristiyan felsefesi olarak görmesinin eleştirisi için bakınız: Dön-mez, Süleyman “Orta ... Zeitalter des Nihilismus, Zwei Bände in einem Band, primus Verlag, Darmstadt 1998, s. 1-37 ... Dönmez 208 yer aldığı kilise (clericus) bilimi ile, felsefe fakültelerinin özgür araştırıcı ruhu ...