Философски дискурс за патиштата на византиската гносеологија

Author(s): Stefan Sandzakovski / Language(s): Macedonian Issue: 20/2014

The topic about the ways of the Byzantine gnoseology is extraordinarily demanding, confusing and difficult. In this discussion we will take the actual gnoseological tendencies in the contemporary European philosophy as a starting point. It is well-known that the majority of the contemporary European philosophers use the rationalistic method or the empiricism in order to reach one consistent philosophical knowledge. There are also such philosophers, who prefer the method of the pragmatism. Most uncommon are those, who use the intuitive method. It is more than obvious that it cannot be possible to equate all these methods with each other – they are all legitimate and original. Still, this gnoseological theories share some common, equivalent presuppositions, which will be analyzed within this study. Through reflecting from the perspective of the Byzantine philosophy it will be shown that it cannot be taken as valid to treat these presuppositions as superior to the differing and unique elements they are constituted of. The Byzantine gnoseology will be further observed and represented in relation to this methods, but without reducing it to any of them. It’s starting point and basic presupposition is the gnoseological relevance of the Christian revelation and the practicing of the Christian faith.

Въпросът за чистилището

Author(s): Thomas Aquinas / Language(s): Bulgarian Issue: 20/2014

Bulgarian translation of Summa Theologiae, Appendix II by Thomas Aquinas.Translation from Latin Tzotcho Boiadjiev

Individualitātes “mūžīgā aktualitāte”: viduslaiku renesanse Fenomenoloģijā

Author(s): Ella Buceniece,Velga Vevere / Language(s): Latvian Issue: 2/2015

F. Alfieri. The Presence of Duns Scotus in the Thought of Edith Stein. The question of individuality. Analecta Husserliana, Vol. CXX. Heidelberg, New York, Dordrecht, London: Springer Cham, 2015

Ars vel scientia (disciplina)?

Author(s): Oleg Georgiev / Language(s): Bulgarian Issue: 22/2016

This article deals with the analisis of the notion of scientia and ars in the Latin West of the end of classical era. Scientia is a Latin word that has played important role in medieval philosophy. It’s use as the translation of the Greek word ἐπιστήμη, which captures Aristotle’s conception of science and has become very important in the thirteenth century. The notion in question, more or less developed by different authors and linked to an educational environment marked by the liberal arts and dialectics in particular, is shown to be generally rooted in views expressed mainly by Augustine, Boethius, Martianus Capelae, Cassiodorus and Isidore of Sevile. Scientia is construed mostly as theoretical, spiritual knowledge that is a necessary step in the quest for the ultimate intellectual state of wisdom (sapientia).

Анализ на идеята за многото светове във византийската философия

Author(s): Ivan Yordanov / Language(s): Bulgarian Issue: 22/2016

The purpose of this research is to make a preliminary analysis of the possibility of „many worlds“ interpretations that can be found in the works of different authors with important roles for the formation of the Byzantine philosophical thought. The main thesis is that there is a recursive implicit idea for a modal plurality in the act of Creation, which forms an „intellectual background“ for different philosophical discourses in Byzantine philosophy, and that such idea can be deduced from them as their consequence or prerequisite.

Recontextualization of the Concept of Teaching: If Man Could Teach and Call Himself Teacher. The Thomas Aquinas’s „Commentary“ on "De magistro" of Augustine

Author(s): Gergana Dineva / Language(s): English Issue: 22/2016

The current paper will explicate and examine the linkage between the brief reinterpretation of the concepts „teaching“ (ad docendum, docere, doctrina) and teacher (magister), conducted by Thomas Aquinas mainly in his Quaestiones disputatae de veritate, question 11, where he refers to the substantial treatise of Augustine De magistro, and the specific character of his contemporary doctrinal and cultural practices, compared to the one, which Augustine knew and had to consider in the time, when he was building his own theory of transmission of knowledge. The work also very briefly outlines the contemporary with Thomas educational and cultural practices, bringing them into comparison with those that were known to Augustine in the time in which he builds his theory of transmission of knowledge.The text aims to show the interpretational turn that Thomas Aquinas undertakes, in order to preserve the main Augustinian thesis that God is the ultimate intrinsic teacher, but at the same time, using Aristotle’s theory of potency, to open the possibility for the human being to be a teacher. Thomas demonstrates that one person could teach another not in the role of an internal cause, but as an external secondary cause, as the teacher only helps the learner to activate his own intrinsic power of knowledge acquisition, inborn to him as an active potency (potentia activa).

Проблемът за битието във философската артикулация на мистическия опит: Майстер Екхарт и Ибн Араби

Author(s): Maria Yanakieva / Language(s): Bulgarian Issue: 22/2016

The purpose of the following text is to examine, compare and contrast the idea of the „Oneness of being“ according to the Christian philosopher Meister Eckhart and the Sufi thinker – Ibn Arabi. Despite the critics addressed to both of them because of their apophatic method of articulation, Eckhart and Ibn Arabi deeply influenced the Christian and the Muslim mysticism.The doctrine of the „Unity of the existence“ is one of the most important problems discussed by these two authors and by the mystic thinkers in general. According to this theory every type of difference in the world is actually an illusion, the differences does not exist and behind them stands the absolute oneness, which envelops all that exists in its ostensible multiplicity. Of course here we are talking about a personal oneness, a holy unity, a unity before which the human being bows down – God. According to the mystics Oneness and God are synonyms.

Книга на истината

Author(s): Henry Suso / Language(s): Bulgarian Issue: 22/2016

Put grčke filozofije od Edese (484.) do Toleda (1150.)

Author(s): Marijan Cipra / Language(s): Croatian Issue: 20/2015

Svoje bih izlaganje započeo s dva pitanja, koja na prvi pogled ne bi morala stajati u uzajamnoj vezi. Jedno je pitanje historijsko-filološke naravi i odnosi se na klasičnu grčku filozofiju u cjelini, drugo je pitanje sistematske naravi i odnosi se na Aristotelovu podjelu filozofije.

Średniowieczna myśl filozoficzna jako obrona przed dekonstrukcją filozofii współczesnej

Author(s): Tadeusz Grzesik / Language(s): Polish Issue: 2/2019

The process of deconstruction of philosophy initiated by post-modern thinkers is aimed not only at philosophy, but also at European culture and the role philosophy has hitherto played in its formation. The paper has four parts. In the first, the author indicates certain instances illustrating how the present state of contemporary philosophy was reached by the disregard and culpable ignorance of mediaeval philosophy by philosophers who are professed Christians. (Roman Ingarden’s example). Anselm of Canterbury is the counter-example given as one who not only sought a more meaningful understanding of what he professed by faith, but also made use of free philosophical speculation in order to accomplish this. In the second part, Roger Scruton’s attempt to denounce the evil of Jacques Derrida’s idea of the deconstruction of philosophy is considered, taking also into account the role nihilism and relativism play in this procedure. In the third part, the author refers to the thought of G.K. Chesterton and of contemporary Polish philosophers: J.M. Bocheński, S. Swieżawski, B. Skarga, who by their appreciation of metaphysics, the Christian heritage of Europe and mediaeval thought, emphasize the benefit of these, not only for the human spirit, but also for the safeguarding of philosophy from the menace of disintegration present in the global ideology of political correctness and the ideas of post-modern thinkers. Lastly, in the fourth part, Ludwig Wittgenstein’s thought and example are considered as one whose radicalism is aimed at philosophy and religion, one endowed with a sense of mission as regards saving philosophy and religion from absurdities which hinder the proper functioning of these two pillars of human culture.

Konstanty Michalski CM – historyk filozofii wieków średnich

Author(s): Stanisław Piech / Language(s): Polish Issue: 1-2/2018

Rev. Konstanty Michalski, CM, (1879–1947), a philosopher, historian of philosophy, professor and rector of the Jagiellonian University as well as an active member of the Historical-Philosophical Department of the Polish Academy of Learning; he was chairman of the Commission of the History of Philosophy in Poland and Vice-Director of the Department. He experienced the horrors of the concentration camp in Sachsenhausen near Berlin. Michalski’s academic achievements in the field of the history of medieval thought include three thematic groups: Polish philosophy, Western philosophy and philosophical-theological thought of Dante Alighieri. While investigating the 14th century philosophical trends and problems of Scholasticism, Michalski concluded that the dynamics of mediaeval thought was strictly related to the reception of Aristotle’s works and their Arabic and Greek commentators. Together with Aleksander Birkenmajer he put forward a project of a critical edition of the Latin translations of Aristotle’s works, Latin translations of the Arabic and Jewish thinkers as well as the best medieval commentaries on the works of the Stagirite and independent philosophical treatises. On behalf of the Polish Academy of Learning Michalski presented a project of the editorial series Corpus Philosophorum Medii Aevii to the Union Académique Internationale (International Union of Academies) in Brussels in 1928. The Union accepted the proposal of the two medievalists from Kraków in 1930. Michalski gave great impetus to Aristotelian studies, which made medievalists continue their work until today. Corpus Philosophorum Medii Aevii is the most significant and greatest contribution to research on mediaeval thought, continued by scientific centres in Poland and abroad. Michalski reached the conclusion that only getting familiar with the main Western trends would allow him to fathom the doctrinal currents of Polish medieval philosophy. From 1920, he stopped investigating Polish Scholasticism and began seeking its sources in the main trends of Western philosophy of the 14 century. He was not so much interested in schools and systems as in the issues discussed in the 14th century, their formulations and proposed solutions. Michalski was the first Polish scholar who raised research on the history of philosophy to a European level by investigating the sources and carrying out independent studies on fields that had been little known or examined. At the same time, he was the first Polish scholar who explored the main trends in the 14th century philosophy in France and England, contributing to European science to a considerable extent. His achievements are permanent and notable. He studied from the historical-critical perspective over 360 philosophical texts in Polish, English, French, German and Italian libraries. He showed numerous parallels, analogies and similarities in problem-doctrinal areas between medieval philosophy on the one hand and modern and contemporary philosophy on the other. The outcome of his research activities has been included permanently in fundamental textbooks for medieval philosophy.

MICHAEL PSELLOS AND IOANE PETRITSI ON INTELLECT

Author(s): Lela Alexidze / Language(s): English Issue: 1/2021

Michael Psellos exposed his theory on intellect in two major texts: De omnifaria doctrina and Philosophica minora. Psellos’ theory is based on different philosophical sources, including, first and foremost, Proclus’ texts. The younger contemporary of Psellos, Georgian philosopher Ioane Petritsi, who was trained in Byzantine philosophical school and was well acquainted with ancient Greek philosophical tradition, also commented on Proclus and his theory of intellect. For Proclus, Psellos and Petritsi intellect is an important entity because it embraces Forms and is, therefore, a basis for all kinds of beings. The aim of this paper is to analyze Psellos’ and Petritsi’s theories of intellect and their interrelationship taking into consideration their dependence on the common philosophical sources, mainly Proclus’ Elements of theology.

MICHAEL PSELLUS ON PHILOSOPHY AND THEOLOGY

Author(s): Mark Edwards / Language(s): English Issue: 1/2021

This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scripture. Since the revealers were already theologians, and the interpreters were theologoi in their own right, the terms became synonymous when applied to Christian practice. Psellus is on the whole faithful to this tradition, reserving the term theologia for Christian teaching in contrast to philosophy, except in one passage that speaks of the "philosophy and theology" of the Chaldaeans. The purpose of this phrase, in which the latter term seems to be epexegetic to the former, is to intimate that even the best theology of the pagans, being ignorant of the biblical revelation, can rise no higher than philosophy.

THE TEACHING OF THE ENERGIES IN DE OMNIFARIA DOCTRINA OF MICHAEL PSELLOS

Author(s): Georgi Kapriev / Language(s): English Issue: 1/2021

The paper gives an answer to the question if and in what way the doctrine of energies is present in De omnifaria doctrina of Michael Psellos, and compared to the background of self-evidence and even simplification of the doctrine in the twelfth century (using the example of Nicetas from Maroneia). It is mainly represented in the form of a valid element of conventional philosophy and theology. It is pointed out that the only model of this doctrine usually considered is the version promoted by Gregorius Palamas in a systematic form, forming the basic axis of his system of thought, which is to serve as the basis for the explanation of all phenomena that can be an object of philosophical and theological reflection. Psellos’ version shows some differences in comparison with this model. It is proven (using the example of Prochorus Kydones) that even in the course of the Hesychast controversy most of Palamas’ opponents do not question the doctrine. The theory of energy proves to be a philosophical instrument that is valid for all philosophers in Byzantium, regardless of the line of thought they represent. It is a specific feature of philosophy in Byzantium, which characterizes its peculiarity in a comparison with the western medieval philosophical paradigms. It is decidedly emphasized that the theory of energy does not have a clearly defined, “essential” constitution, but rather demonstrates a variety of forms of appropriation and use, so that each philosopher applies it according to the peculiarity of his own philosophy program.

ARISTOTELIAN AND NEOPLATONIC ETHICS IN MICHAEL PSELLOS AND JOHN ITALOS

Author(s): Dominic J. O’Meara / Language(s): English Issue: 1/2021

This paper examines the use made by Michael Psellos and John Italos of Aristotle’s Nicomachean Ethics together with Neoplatonic sources (in particular Porphyry’s Sentences) on the subject of virtue. Examining chapters 66-81 of Psellos’ De omnifaria doctrina and Essays 81 and 63 of Italos’ Problems and Solutions, I argue that both philosophers have a coherent theory of virtue which integrates Aristotelian ethical virtue in the Neoplatonic hierarchy of the virtues.

“Problemata Parvorum naturalium”: An Anonymous Supplement to John Buridan’s Commentary on the “Parva naturalia”

Author(s): Maciej Stanek / Language(s): English,Latin Issue: XXVII/2021

In the late Middle Ages, it was a common practice for scholastic authors (yet almost unnoticed in modern literature) to include a series of questions with concise answers that were only slightly connected to the substance of the discussed issues — commentaries on the Parva naturalia. According to the current state of the art, it seems that the first author to do so was Marsilius of Inghen in the 14th century, with the practice continued in the following century in commentaries by Nicholas Tempelfeld of Brzeg, John Versor, Peter Tartaret and a number of anonymous scholars. At the very beginning of the latter period, the so-called Problemata Parvorum naturalium were probably also composed by an anonymous author. Their history is very interesting since they were an addition to the existing commentary on the Parva naturalia by John Buridan, and later became an independent work bearing this title. The presented paper contains the critical edition of these Problemata…, preceded by an introduction.

Jana Gersona “O poglądach Rajmunda Lulla”

Author(s): Marek Gensler / Language(s): Polish Issue: XXVII/2021

The dialogue On the doctrine of Ramon Llull, composed in Lyons in 1423, is a good illustration of John Gerson’s views on what he called intellectual “brazenness” of some realist masters (although he stresses that his critique is not aimed at Thomas Aquinas), who think that they are able to prove the truths of the faith. Gerson primarily directs his arguments against the attempts to extend the philosophical understanding of necessity on the relations between creatures and God. Accepting a distinction between internal and external necessity makes it possible, in his opinion, to avoid an error of entangling God in any relations with His creatures other than his absolute creative freedom. In this way, Gerson introduces a strong demarcation between the realms of faith and secular knowledge.

“Richard Kilvington on the Capacity of Created Beings, Infinity, and Being Simultaneously in Rome and Paris. Critical Edition of Question 3”

Author(s): Marek Gensler / Language(s): Polish Issue: XXVII/2021

The Problem of Affectiones in the Texts of Thomas Aquinas

Author(s): Artur Andrzejuk / Language(s): English Issue: 11/2022

Z miłością-dilectio, czyli miłością właściwą dla bytów rozumnych, wiązać się będzie w tekstach Tomasza z Akwinu ciekawy i rzadko podejmowany przez tomistów temat aktów woli analogicznych do uczuć, które Tomasz zazwyczaj nazywa affectiones. W ten sposób odróżnia je od uczuć – passiones – które stanowią zareagowanie pożądania zmysłowego na ujęcie w poznaniu zmysłowym takiegoż samego, czyli zmysło-wego, dobra lub zła. Affectiones są reakcjami woli na dobro lub jego brak, czyli zło, ujęte intelektualnie. Jednakże, zgodnie z podstawowymi tezami Tomaszowej antropologii, dotyczącymi duchowo-cielesnej jedności osobowego bytu ludzkiego, tak strukturalnej jak i funkcjonalnej, affectiones zazwyczaj to-warzyszą passiones i – jak się wydaje – albo to one pociągają za sobą zmysły, albo też zmysły skłaniają wolę do skierowania się ku postrzeganemu przez nie dobru. Same affectones są prostsze od uczuć, tak jak wola jest prostszą władzą pożądawczą od appetitus sensitivus – pożądania zmysłowego. Zasługą Akwinaty jest zwrócenie uwagi na różnorodność aktów woli. Miłość-dilectio stanowi simplex motus voluntatis, ale funkcjonując na sposób miłości, wyzwala wszystkie właściwe zareagowania podyktowane stosunkiem pożądania do pożądanego dobra. Pragniemy naszego dobra, gdy jest nieobecne, radujemy się, gdy je posiadamy i smucimy, gdy zostanie utracone. W przypadku człowieka to przeżywanie ma również swój aspekt organiczny. Nie jest on jednak oddzielony od całości ludzkiego compositum. Wola wpływa na uczucia, pociąga je za sobą, wprzęgając w swoje cele. Może być też odwrotnie: wola ulega uczuciom, dążąc swoją mocą do wskazywanych przez nie celów. Wszystkie te trzy sytuacje Tomasz określa mianem affectiones. Oczywiście miano to dotyczy w nich ich wolitywnego komponentu.

Insegnamento del beato Giovanni Duns Scoto sulla menzogna sullo sfondo della teoria scotiana dell’atto morale umano

Author(s): Krzysztof Niewiadomski / Language(s): Italian Issue: 1/2023

The paper undertakes a study on the issue of a lie in morality, in the theory of Bl. John Duns Scotus. The Franciscan theologian shows iniquity of this act on the basis of a bad intention. The object alone isn’t sufficient for a final moral qualification. This teaching is consistent with Duns Scotus' theory of the moral act and it confirms it. It harmonizes with his metaphysics and epistemology.