CEEOL - Browse Subjects Result

We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.

Albertas Didysis ir Filosofijos Cenzūra

Author(s): Dalia Marija Stančienė / Language(s): Lithuanian Issue: 67/2011

The article analyzes the causes of 13th century university crisis which was provoked by Averroes’s commentaries on Aristotle’s treatises studied in the Faculty of Arts of Paris University. Translated from the Arab sources, Latin texts of Aristotle were quite popular in cathedral and monastic schools. Albert the Great fought the Latin Averroists attempting to Christianize the teachings of Aristotle. In the Latin Aristotelianism the majority of theologians saw danger to the foundation of Christian doctrine. As an ardent partisan of Augustinianism the bishop of Paris Stephan Étienne Tempier was strongly opposed to any studies of Aristotle’s philosophy. In 1270 he issued ordinance prohibiting thriteen statements to be promulgated in the university. In 1277 Tempier published Syllabus listing 219 prohibited statements and naming Sigerus of Brabantia and Boethius of Dacia as Averroist leaders. The appearance of Syllabus revealed the crisis of Scholasticism.

More...

Suma Prieš Pagonis Trečioji Knyga. Apvaizda. 42–45 Skyriai

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 67/2011

Summa Contra Gentiles. Book III. Providence. Chapters 42–45

More...

Šv. Bonaventūros Mistikos Metafizika

Author(s): Dalia Marija Stančienė / Language(s): Lithuanian Issue: 66/2011

In the article, the concept of being and mystical way of its cognition according to St. Bonaventure is analyzed. Inspired by the teaching of St. Francis on spiritual perfecting and by the teaching of St. Augustine on divine illumination, he regards mystical metaphysics as volitional acceptance of divine truths; for human reason is damaged by the original sin. Nevertheless illuminated by divine light, it is able to come into union with the highest Being, which is God, by means of intellectual seeing. Man, approaching the divine wisdom, starts recognizing His traces in the material world and contemplating them he finds His reflection in His names. Bonaventure treats God’s concept as philosophical because of its absolute perfection, absolute being and the fundamental being of all created beings. Every being is an expression of eternal idea which belongs to God’s thought. Bonaventure considers the Creator and created beings following the philosophical path from the Most Perfect Being to ideas.

More...

Doctrinal Controversies of the Carolingian Renaissance: Gottschalk of Orbais’ Teachings on Predestination

Author(s): Andrzej P. Stefańczyk / Language(s): English Issue: 3/2017

The article attempts to characterize three key doctrinal controversies in the Carolingian Renaissance, namely: the disputes over the Eucharist, the so-called trina deitas, and predestination. The core of the article is an exposition of the controversy concerning predestination, whose main protagonist is Gottschalk of Orbais. The article discusses four crucial issues related to the problem: (i) the concept of God, (ii) the understanding of grace, nature and free will, (iii) the relation of foreknowledge to predestination, and (iv) the doctrine of redemption, i.e., specifically the relationship between justice and mercy. The article is largely an attempt at an interpretation of the texts of the epoch, mainly those of Gottschalk of Orbais and his adversary, Hincmar of Reims. The conclusions point to difficulties in the issues discussed and outline what attempts at solving this problem have taken place in the coming centuries.

More...

Eriugena’s De Praedestinatione: The Project of Rationalisation of Faith and Its Critics

Author(s): Agnieszka Kijewska / Language(s): English Issue: 3/2017

The De praedestinatione of John Scottus Eriugena was intended as a contribution to a controversy sparked off by Gottschalk of Orbais concerning predestination. This work met with trenchant criticism and condemnation even though it firmly rejected Gottschalk’s views on double predestination. One of the reasons for this hostile reception was undoubtedly Eriugena’s singular conception of the freedom of will, a subject I intend to discuss elsewhere. In the present text, however, I would like to focus on another important cause of the rejection of Eriugena’s treatise. In my opinion, this second reason was a pre-scholastic project of rationalization of the faith in the spirit of St. Augustine and using the method of Boethius and Martianus Capella. It would appear that Eriugena’s contemporaries were not ready for the favorable reception of his idea of the vera philosophia that was the same as the vera religio. Yet, as Goulven Madec once rightly observed, the vera ratio of Scotus was closely bound up with the lux mentium which is nothing else than God revealing himself in the human language of the Scriptures. Eriugena’s masters and models were the Church Fathers and his intention was to continue their efforts to achieve an understanding of the faith in his own, personal way.

More...

Penktasis Dievo Buvimo Įrodymas Ir Jo Kritika

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian Issue: 64/2010

This article concentrates on the fifth way of proving God’s existence as it is represented by famous contemporary British atheist Richard Dawkins in his bestseller The God Delusion, and by David Hume in his Dialogues Concerning Natural Religion and by William Paley in his Natural Theology. My purpose is to compare the formulations of the fifth way found in those books with the ones found in Summa Theologiae and Summa contra gentiles of Thomas Aquinas. The comparison entails the conclusion that Dawkins misinterprets Aquinas’ proof by calling it the argument from design; for, strictly speaking, Aquinas’ proof concerns the existence of the Governor alone. The source of the misinterpretation is the faulty tradition of identifying Aquinas’ fifth proof with argument from design in modern philosophy. To call Aquinas’ fifth way the argument form design makes a medieval Christian theist to think as modern deist.

More...

Egidijus Romietis : Valdymo Ir Asmenybės Ugdymo Koncepcija

Author(s): Juozas Žilionis / Language(s): Lithuanian Issue: 64/2010

The article analyzes two concepts of Giles of Rome: concept of lordship and that of personality education. Giles was interested in theological and philosophical aspects of lordship. He had written two political treatises: De regimine principum, composed for Philip the Fair of France, and De ecclesiastica potestate, dedicated to Pope Boniface VIII. De regimine principum is a typical example of Aristotelian-Thomistic scholasticism. It is written in a strict didactic form and depicts the behavior of a good lord caring of his own morality as well as of the well being of his family and feudality. The treatise is called „mirror of princes“ and is regarded as one of the most successful expressions of medieval political thought. In De ecclesiastica potestate, Giles maintains that the pope possesses an absolute supremacy both in the ecclesiastical and in the temporal sphere. The concept of personality education is based on Aristotelian hylomorphism as elaborated by Thomas Aquinas and applied to the elucidation of human nature. In the program of education, Giles preferred ethical intellectualism, underlying the importance of the accumulation of knowledge and of cultural erudition.

More...

Scholastų Polemika Apie Formų Pliuralizmą Ir Neturtą Dvasioje

Author(s): Dalia Marija Stančienė / Language(s): Lithuanian Issue: 64/2010

The article considers the polemics of Western Christian thinkers of 13th and early 14th century concerning the controversial ideas of Franciscan Friar Peter Olivi, one of the most original and interesting philosophers of the later Middle Ages. Influenced by Joachimist teaching Olivi created the doctrine of Evangelical life, presented a new treatment of ascetism, powerty of spirit, hylemorphic structure of human soul, seed of mind, and intellectual emanation. He criticised the hierarchy of Franciscan order in the matters of property, exposed the conflict between the spiritual and carnal Church an by doing this he attracted both fervent followers and implacable enemies. Olivi recognized the autority of Bonaventure and opposed Latin Avveroism. He also was very sceptical as far as the applicatoion of natural reason in theology was concerned. His concept of hylomorphism was of Augustinian origin, and he maintained that the soul consisted of three different forms of which the rationl one was not the form of body. As a result Giles of Rome prepared the traetice The Errors of Peter Olivi (1312) in which he condemned 24 statements of Olivi as heretical. In 1326 pope John XXII publicly condemned Olivi’s Postilla in Apocalypsim.

More...

Ketvirtasis Dievo Buvimo Įrodymas, Arba Kaip Iš Gramatinės Formos Padaromas Dievas

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian Issue: 63/2010

Considering the fourth way of proving God’s existence as it is presented by Thomas Aquinas in his Summa Theologiae, the author of the article finds that the core of its argumentation is this: there are positive, comparative and superlative degrees of properties seen in things, and the superlative are the causes of being of comparatives and positives; therefore must be an unseen ultimate superlative which is the cause of being of all superlatives; and that super-superlative is God. So the argument starts from grammatical degrees, reduces all superlatives into metaphysical one, announces it the cause of all lesser degrees and calls it God. Therefore the author of the article concludes that the fourth way makes God out of grammatical form of qualitative adjective using dubious metaphysical speculations concerning causes. Moreover neither things nor God are necessary to the proof: things – because they are directly related to degrees; God – because he is arbitrarily appended to it: God can be easily substituted there by anything else, say the singularity point. Since the basis of the argument is grammatical form and the driving force is metaphysical reasoning, the fourth way can be regarded not only as failed instruction how to make God out of grammar but also as an ancient germ of postmodern grammatology.

More...

Egidijus Romietis :Filosofų Klaidos

Author(s): Dalia Marija Stančienė / Language(s): Lithuanian Issue: 63/2010

The creed of Giles of Rome had been formatting in the tumultuous 13th century when popes politically confronted kings; hierarchs of the Church competed with each other for the greater influence; and the academic atmosphere in Paris University was stifling because of oppressive censorship. As a disciple and follower of Thomas Aquinas Giles was interested in the problems of political power. Relaying on the Aristotelian- Thomistic tradition he had written the treatise De regimine principium dedicated to the prince, later king Philip IV. In 1270, when bishop Etienne Tempier condemned fifteen philosophical statements, of which thirteen was related to the followers of Averroes, Giles, remaining faithful to the position of Thomas Aquinas, expressed his opinion by the treatise The Errors of Philosophers. But the greatest part of his efforts he directed towards Arab philosophers. In 1277, when the syllabus, which was directed not only against pagan and Arab Aristotelianizm but also against its Christian version elaborated by Albertus Magnus and Thomas Aquinas, was repeatedly announced, Giles started fierce fight. He issued the polemical treatise Liber contra gradus et pluralitatem formarum, in which he charged the position of bishop Tempier as incompatible with the truths of Christianity. Because of that he was made to leave Paris and could return there only after the bishop’s death. The article brings to light the surroundings of Giles of Rome and analyzes the treatise The Errors of Philosophers.

More...

Metafizikos Onus Probandi

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian Issue: 62/2010

The third article of the set deals with the third way to prove God‘s existence as it is presented in Summa Theologiae and Summa Contra Gentiles by Thomas Aquinas. After analysis and comparison with other proofs, it comes to conclusion that the third way is unnecessary derivation from the second proof, the result of language game, and as such demands Ockhms blade to be used. Moreover, in the course of consideration it appears that notions of necessary cause, efficient cause, and cause of being are convertible. If this is true, then the third proof can be reduced (correspondingly, derived from) to the proof based on being as it is formulated in the Super Sent., lib. 1 d. 3 q. 1 preface. In this case we have circulus vitiosus: being of relatively necessary being is used as the premise to prove the being of absolutely necessary being which substantiates the former. Hence the third way seems extremely week and very doubtful.

More...

Suma Prieš Pagonis Trečioji Knyga. 10–15 Skyriai

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 62/2010

Summa contra Gentiles. Book III. Chapter 10–15

More...

Suma Prieš Pagonis. Trečioji Knyga 4–9. Skyriai

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 61/2009

Suma Prieš Pagonis. Book III. Chapter 4-9

More...

Teologijos Suma II-II

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 59/2009

Teologijos Suma II-II

More...

Mošé Maimonidas: Etika - Sielos Gydytoja

Author(s): Dalia Marija Stančienė / Language(s): Lithuanian Issue: 58/2009

The article considers the ethical treatise Shemonah Peraqim (The Eight Chapters) by Medieval Jewish thinker, Moses Maimonides (1135-1204), who claims that human nature is prone to evil deeds and therefore it needs the assistance of mind treatment. The Shemonah Peraqim is written as an introduction to the Avot (The Fathers), the part of Mishna, in which ethical questions are treated against the background of the Jewish faith. In the Shemonah Peraqim, Maimonides combines the moral teaching of the Talmud and the Mishna with ethics of Aristotle and Al Farabi. Maimonides treats the first seven books of Aristotle’s Nicomachean Ethics in the first six chapters of his writing; analyzes human mind and its ability to revolt; discusses its maladies and their treatment; describes the differences between virtuous and temperate man. In the sixth chapter, Maimonides displays the contention between philosophers and rabbis concerning the rules of virtuous and religious life. In the last two chapters, he analyzes the Midrash literature about human nature and its relatedness to God.

More...

Apie Atskirtąsias Substancijas

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 58/2009

On Separate Substances

More...

XII a. Mistikos Ir Dialektikos Sandûra: Bernardas Klervietis Ir Petras Abelaras

Author(s): Juozas Žilionis / Language(s): Lithuanian Issue: 57/2008

The article analyzes the fight between mystics and dialecticians, which took place during the 12th century. The scholastic theology was based on the dialectical method and Aristotelian logic. It strived to explicate the truth of Revelation and texts of the Church Fathers by the means of grammar and formal logic. But the partisans of mysticism protested against far-fetched rationalization of theology. They claimed that truth is more attainable trough humility and love than through dialectics and logic. In the article, the conflict between mystics and dialecticians is presented in chronological order. The heretical propositions, extracted form Abelard’s theological treatise by Bernard of Clairvaux and abbot Wilhelm, together with Bernard’s letter to Church hierarchs are considered.

More...

Valios Laisvés Koncepcija Bernardo Klerviečio Traktate Apie Malonę Ir Laisvąjį Sprendimą

Author(s): Dalia Marija Stančienė / Language(s): Lithuanian Issue: 56/2008

In this article the concept of free will is analyzed as it is presented in the treatise by Bernard of Clairvaux Concerning Grace and Free Will. In the treatise Bernard of Clairvaux conjoins the elements of ascetics and mysticism; he mixes practice with theory, and he gives a new interpretation of the role of philosophical contemplation in the quest of truth. He focuses attention on the will and considers it from the prespective of the liberum arbitrium. Bernard of Clairvaux speaks of three species of freedom: natural (naturae); that, given by grace (gratiae); that of life or glory (vitae vel gloriae). He derives them from the Trinity by means of analogy. This classification of freedom enables him to analyze the essence of man anthropologically, psychologically and theologically. The three species of freedom establish the possibility to escape necessity, sin, and suffering. The natural freedom, which man still possesses, is realized by means of liberum arbitrium, the foundation of every free act. The quality of liberum arbitirium makes an actor virtuous or sinful, worthy to be priced or punished. The two remaining species, according to Bernard of Clairvaux, are lost because of the original sin. That is why man is prone to obey carnal pleasures in spite of rational considerations and admonitions. Man needs gratuitously given divine grace in order to overcome sinful desires.

More...

Apie Atskirtąsias Substancijas

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 56/2008

On Separate Substances

More...

Akviniečio Ir Avicebrono Disputo Dél Paprastųjų Substancijų Sandaros Teo-Filosofinis Pamatas

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian Issue: 55/2008

The article discusses Thomas Aquinas’s polemics with Jewish-Arab thinker Solomon ibn Gabirol (lat. Avicebron). Aquinas focuses his critique on the hylomorphic structure of the simple substances postulated by Avicebron. But the analyses and comparison of the texts of both the thinkers lead us to the more fundamental philosophical problem of relation between simplicity and complexity, unity and diversity, one and many or, to be more precise, to the question, how it could be possible to derive diversity from the absolute unity? It seems that Aquinas derives diversity directly from the First Principle but corrupts its simplicity introducing into it Aristotelian causes. Avicebron preserves the unicity of the First Creator by deriving the diversity of the world from two secondary principles: the universal matter and universal form. However, in both cases we observe the solution of the problem by means of creating similar problem in another place: Aquinas has to speak of the absolutely simple triune First Being; Avicebron - of the simple composed substances. We conclude that these oxymoronic concepts of the medieval thinkers could be treated either as manifestation of ultimate logical incompatibility of Platonism an Aristotelianism with theism or as the metes of rational human knowledge beyond which the realm of mysticism and pure faith starts.

More...