1,015 research outputs found
Foreword
No full textPresentazione del numero monografico della rivista dedicato al tema The Pleasure of Knowledge, edito a cura di Pasquale Porro e Loris Sturles
Doing Theology (and Philosophy) in the First Person: Henry of Ghent’s «Quodlibeta»
No full text[From the editor’s Introduction]
Pasquale Porro brings a comprehensive doctrinal and bibliographical knowledge of Henry of Ghent to his chapter. Rather than concentrate on specific doctrinal aspects, however, Porro has chosen to investigate how the particular features of the quodlibetal disputation are expressed in Henry’s collection. After reviewing some basic facts concerning the chronology and circulation of the great secular master’s Quodlibeta, he examines the different formulae Henry uses in reference to the nature and place of the disputations and how Henry organized the various sections into which quodlibetal disputations had been traditionally divided (initial arguments ‘pro’ and ‘contra’, the role of the ‘opponens’, the ‘solutio’, and the reply to the arguments). Porro briefly considers all the elements that make the Quodlibeta an exceptional source for reconstructing Henry of Ghent’s intellectual biography and his historical context: the presence of cautionary formulae and personal reminiscences, and references to ‘auctoritates’, contemporary masters, the condemnation of certain doctrines (especially in 1277), historical or contemporary events, and indeed even works by the author himself. This is followed by a statistical analysis of the topics dealt with in the various questions and the criteria Henry uses to divide his material. The aim of Porro’s approach is to demonstrate that, contrary to the traditionally impersonal aspect of works by scholastic theologians, the genre of quodlibetal disputations allowed Henry to deal in the first person singular with the hottest topics of his day, from the purely doctrinal to those provoked by contemporary events. In an Appendix Porro offers a schematic division of Henry’s Quodlibeta
Roland J. Teske, SJ, Essays on the Philosophy of Henry of Ghent, Marquette University Press, 2012, 275pp., $29.00 (pbk), ISBN 9780874628135. Reviewed by Pasquale Porro,
No full text
Attorno all'edizione dell'ars geomantiae
No full textResearching for the sources of the Ars geomantiae – the oldest divinatory handbook of Western geomancy, translated from Arabic into Latin by Hugo of Santalla in 12th-century northern Spain – led to a double outcome: on the one hand, it showed the nature of Hugo’s cultural competence, imbued with the texts and scientific knowledge of his time; on the other hand, it revealed a series of historico-philosophical and philological data relating to the appearance of his version. In particular, the analysis of the three explicit sources of the Sayings attributed to Socrates, of the Centiloquium of pseudo-Ptolemy and of the Isagoge ad Techne Galieni of Iohannitius has allowed not only to give a direct insight into the fundamental contribution of Arabic culture in the 12th-century translatio of scientific studies, but also to carry out a more certain clarification on the dating of the Ars geomantiae and its placement within the translating activity of the master of Santalla. Finally, the question of the hermeticity of the text, raised by the reference to Enoch, one of the three Hermes of Abu- Ma’šar’s legend, has specified to what extent the Ars geomantiae belongs to the Hermetic tradition
Le nombre six est-il Créateur ou créature ? Indifférence des essences et exemplarisme dans la doctrine thomasienne de la création
No full textIs the number six creator or creature ? Indifference of essences and
exemplarism in Aquinas’ doctrine of creation. By Pasquale PORRO.
Among the various quodlibetal questions of Aquinas’ first Parisian regency, we find
one (Quodl. VIII, q, 1, a 1, Easter 1257) particularly interesting from a philosophical point
of view, but under a title which, at first glance, conceals its true content: the number six,
according to which it is said all creatures were realised, is it creator or creature? The
reference is obviously to the six days of creation according to Genesis, and more specifically
to the exegesis that St. Augustine had proposed in his De Genesi ad litteram (in particular
IV, 7, 14); but, in actual fact, for Aquinas the article is a good occasion to resume and
reorganise the Avicennian doctrine of the indifference of the essences that he had already
used since the beginning of his production, for instance in his De ente et essentia. In
Aquinas’ exemplarist conception, the essence or nature, insofar as it is thought by God,
precedes its absolute consideration, its physical instances in singular realities, and the
intelligible being it receives, through sensible experience, via the human intellect. In this
way, Aquinas gives the impression of "re-Platonising" a theory that Avicenna had
elaborated to circumvent the Platonist and Neoplatonic doctrine of universals (even though
Avicenna himself had not abandoned a form of exemplarism with regard to the role of the
intelligences). A final remark concerns the primacy of species over individuals, which
Aquinas draws from his previous conclusion and states very clearly in the following article
of the same quodlibetal question.Parmi les différentes questions des Quodlibeta de la première régence parisienne de
Thomas d’Aquin, il s’en trouve une (Quodl. VIII, q. 1, a. 1, Pâques 1257) particulièrement
intéressante du point de vue philosophique, mais sous un titre qui en dissimule, au moins
au premier coup d’oeil, le véritable contenu : le nombre six, selon lequel on dit que toutes les
créatures furent réalisées, est-il créateur ou créature ? La référence est évidemment aux six
jours de la création selon le récit de la Genèse, et plus précisément à l’exégèse qu’en avait
proposée saint Augustin dans le De Genesi ad litteram (en particulier IV, 7, 14), mais, en
réalité, l’article est pour Thomas une bonne occasion de reprendre et réorganiser la doctrine
avicennienne de l’indifférence des essences qu’il avait déjà utilisée dès le début de sa
production, dans le De ente et essentia. Dans la conception exemplariste de Thomas
d’Aquin, l’essence ou nature, en tant qu’elle est pensée par Dieu, précède sa considération
absolue, ses instances physiques dans les réalités singulières, et l’être intelligible que la chose
reçoit, à partir de l’expérience des choses sensibles, dans l’intellect humain. De cette façon,
Thomas donne l’impression de “replatoniser” une théorie qu’Avicenne avait élaborée pour
contourner la doctrine platonicienne et néoplatonicienne des universaux (même si Avicenne
n’avait pas renoncé à une forme d’exemplarisme en ce qui concerne le rôle des intelligences).
Une dernière remarque concerne le primat de l’espèce sur les individus, que Thomas tire de
sa conclusion précédente et affirme très clairement dans l’article suivant de la même
question quodlibétique
Doctor Fundatissimus. Giles of Rome: His Thought and Influence / Egidio Romano: il suo pensiero e la sua influenza
No full textIl volume raccoglie una serie di contributi sul pensiero di Egidio Romano e sulla sua posterità
Immanuel Kant, Lezioni di filosofia della religione. A cura di Costantino Esposito
No full textPorro Pasquale. Immanuel Kant, Lezioni di filosofia della religione. A cura di Costantino Esposito. In: Revue Philosophique de Louvain. Quatrième série, tome 88, n°80, 1990. pp. 608-611
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