This chapter discusses the reception of the Aristotelian concept of 'political animal' in thirteenth and fourteenth century Latin philosophy. Aristotle thought that there are other political animals besides human beings, and his idea of what it means to be a political animal was partially based on biological needs and desires that lead animals to live together. By analysing what medieval philosophers thought of other political animals - such as ants, bees, and cranes - and of the biological basis of the political nature of humans, the chapter elaborates on the precise meaning of the concept of political animal. It is argued that biological aspects play a significant role in medieval views, but at the same time medieval authors tend to distance human beings from other political animals by emphasising rationality, choice, and language as central factors for the social and political life. ; peerReviewed
In contemporary political discourse, the "clash of civilizations" rhetoric often undergirds philosophical analyses of "democracy" both at home and abroad. This is nowhere better articulated than in Jacques Derrida's Rogues, in which he describes Islam as the only religious or theocratic culture that would "inspire and declare any resistance to democracy" (Derrida 2005, 29). Curiously, Derrida attributes the failings of democracy in Islam to the lack of reference to Aristotle's Politics in the writings of the medieval Muslim philosophers. This paper aims to analyze this gross misconception of Islamic philosophy and illuminate the thoroughgoing influence the Muslim philosophers had on their Christian successors, those who are so often credited as foundations of Western political philosophy. In so doing, I compare the ideal states presented by Averroes and Dante – in which Aristotelian influence is intimately interlaced – and offer an analysis thereof as heralds of what we might call the secularization of the political, inspiring those democratic values that Derrida believes to be absent in the rich philosophy of the Middle Ages.
In contemporary political discourse, the "clash of civilizations" rhetoric often undergirds philosophical analyses of "democracy" both at home and abroad. This is nowhere better articulated than in Jacques Derrida's Rogues, in which he describes Islam as the only religious or theocratic culture that would "inspire and declare any resistance to democracy" (Derrida 2005, 29). Curiously, Derrida attributes the failings of democracy in Islam to the lack of reference to Aristotle's Politics in the writings of the medieval Muslim philosophers. This paper aims to analyze this gross misconception of Islamic philosophy and illuminate the thoroughgoing influence the Muslim philosophers had on their Christian successors, those who are so often credited as foundations of Western political philosophy. In so doing, I compare the ideal states presented by Averroes and Dante – in which Aristotelian influence is intimately interlaced – and offer an analysis thereof as heralds of what we might call the secularization of the political, inspiring those democratic values that Derrida believes to be absent in the rich philosophy of the Middle Ages.
In contemporary political discourse, the "clash of civilizations" rhetoric often undergirds philosophical analyses of "democracy" both at home and abroad. This is nowhere better articulated than in Jacques Derrida's Rogues, in which he describes Islam as the only religious or theocratic culture that would "inspire and declare any resistance to democracy" (Derrida 2005, 29). Curiously, Derrida attributes the failings of democracy in Islam to the lack of reference to Aristotle's Politics in the writings of the medieval Muslim philosophers. This paper aims to analyze this gross misconception of Islamic philosophy and illuminate the thoroughgoing influence the Muslim philosophers had on their Christian successors, those who are so often credited as foundations of Western political philosophy. In so doing, I compare the ideal states presented by Averroes and Dante – in which Aristotelian influence is intimately interlaced – and offer an analysis thereof as heralds of what we might call the secularization of the political, inspiring those democratic values that Derrida believes to be absent in the rich philosophy of the Middle Ages.
Openly licensed anthology focused on the theme of Anicient and Medieval Political Philosophy. Contains Plays of Sophocles: Oedipus the King; Oedipus at Colonus; Antigone by Sophocles; The History of the Peloponnesian War by Thucydides; The Republic by Plato Apology, Crito, and Phaedo of Socrates by Plato; Politics: A Treatise on Government by Aristotle; The History of Rome, Books 01 to 08 by Titus Livius; Discourses on the First Decade of Titus Livius by Niccolò Machiavelli
El articulo examina la crisis del paradigma político medieval, desencadenada en dos diferentes momentos. El primero, ejemplificado por la critica interna de Guillermo de Ockham: una revisión de Ia teología política cristiana en el siglo XIV que intentaba recuperar un fundamento secular para la doctrina teológica. El segundo, ilustrado por Martin Lutero y el movimiento de la Reforma dos siglos después, que se oponía a Ia legitimidad misma de una política cristiana y no admitía conciliación alguna entre Ia teología canónica y Ia politíca secular. ; The paper deals with the crisis of the medieval political paradigm as broken up in two different moments. The first, exemplified by the inner critique of William of Ockham, namely a theological revision of the Christian political theology in the fourteenth century, attempting to recover a secular basis for the theological doctrine. The second, advanced by Martin Luther and the Reformation movement two centuries later, that opposed the very legitimacy of a Christian politics and justified no conciliation at all between the canonical theology and secular politics
Los acontecimientos de que se mencionan tienen en común tres cosas, la naturaleza geo-lingüística, la relativa a la temática y la referente a su significación. Con la naturaleza geo-lingüística se refiere al hecho de que estos congresos nacen en el ámbito lusófono, aunque con vocación ibérica e iberoamericana y relevancia internacional en los tres casos. El segundo aspecto tiene que ver con la naturaleza histórica del estudio, así como con su significación en la construcción del pensamiento moderno, especialmente filosófico, pero de gran trascendencia en el teológico y con proyección en los ámbitos científico, social y político. En este sentido los tres congresos o coloquios han sabido conjugar el estudio propiamente medieval con la profundización, desde este apasionante y crítico periodo del pensamiento, en la construcción del pensamiento moderno occidental. ; The events mentioned have three things in common, nature Geo-linguistics, on the subject and also in relation to its significance. The Geo-linguistic nature refers to the fact that these conferences are born in the Lusophone area, although they have Iberian, Latin American and international vocation. The second aspect refers to the historic nature of the study and its significance in building, especially modern philosophical thought, but of great importance in theological and projection in the scientific, social and political spheres. In this sense the three conferences or symposia have combined the actual medieval deepening study of this exciting and critical period of thought, in the construction of modern Western thought. ; notPeerReviewed
The popular opinion sees Middle Ages as a "bad" period holding that it was a time of regress in civilisation and was characterized by exaggerated interest in religious and theological issues leading to a neglect of all other aspects of human existence. The two claims are refuted with arguments taken from the history of civilisation and science, as well as from history of political doctrines and history of universities.
Censorship is difficult to prove conclusively in the Middle Ages because manuscript culture is susceptible to the destruction of evidence, namely by burning works deemed unacceptable. Moreover, medieval authors were subject to many forms of intolerance which shaped their literary decisions. This dissertation proposes that the roots of formal print censorship in England are to be found in earlier forms of intolerance which sought to enforce conformity and that censorship is not distinct from intolerance, but rather is another form of intolerance. I draw on political writings by Peter Abelard, John of Salisbury, and William of Ockham to establish a model of intolerance, which I then test against a variety of vernacular works, including "Lanval" by Marie de France, the "Parlement of Foules" by Geoffrey Chaucer, the anonymous anti-Wycliffite satire "Defend us from all Lollardry," and the late medieval morality play "Mankind." I use Michael Walzer's five-point scale of toleration in conjunction with John Christian Laursen's simplified scale to compare varying degrees of tolerance and intolerance in literary works written before the age of print.
Censorship is difficult to prove conclusively in the Middle Ages because manuscript culture is susceptible to the destruction of evidence, namely by burning works deemed unacceptable. Moreover, medieval authors were subject to many forms of intolerance which shaped their literary decisions. This dissertation proposes that the roots of formal print censorship in England are to be found in earlier forms of intolerance which sought to enforce conformity and that censorship is not distinct from intolerance, but rather is another form of intolerance. I draw on political writings by Peter Abelard, John of Salisbury, and William of Ockham to establish a model of intolerance, which I then test against a variety of vernacular works, including "Lanval" by Marie de France, the "Parlement of Foules" by Geoffrey Chaucer, the anonymous anti-Wycliffite satire "Defend us from all Lollardry," and the late medieval morality play "Mankind." I use Michael Walzer's five-point scale of toleration in conjunction with John Christian Laursen's simplified scale to compare varying degrees of tolerance and intolerance in literary works written before the age of print.
Oxford Studies in Medieval Philosophy showcases the best scholarly research in this flourishing field. The series covers all aspects of medieval philosophy, including the Latin, Arabic, and Hebrew traditions, and runs from the end of antiquity into the Renaissance. It publishes new work by leading scholars in the field, and combines historical scholarship with philosophical acuteness. The papers will address a wide range of topics, from political philosophy to ethics, and logic to metaphysics. OSMP is an essential resource for anyone working in the area.
The purpose of this study is, on the one hand, to shed light on the strictly historical aspects of the subject; to which end it will offer a deeper analysis of the mediaeval texts and documents that help to understand the protagonists of Llullism in this Andalusian mould, within the context in which they lived. On the other hand, from a philosophical point of view, there is need for better knowledge of the ideas that provide the essential structure of this chansonnier, this collection of verse. Indeed it is perhaps here that it may be seen more clearly how Llullian thought is related to a lay philosophical current that favours a reasoned Christianity over other approaches, closer to the ecclesiastical sector, such as the "contemptus mundi", asceticism or the sacerdotal way. ; proyecto "DEGRUPE - A dimensão europeia de um grupo de poder: o clero e a construção política das monarquias ibéricas (XIIIXV)/ The European Dimension of a Group of Power: Ecclesiastics and the political State Building of the Iberian Monarchies (13th-15th centuries)", con referencia FCT: PTDC/EPH-HIS/4964/2012.
This article is dedicated to the life and work of historians of the Mamluk period (1250-1517) in Egypt and the rich heritage left by them. In the XIII-XV centuries, Egypt had a special place among the countries of the Middle East due to the activities of the Mamluks. The prestige of the Mamluk sultans increased due to their victories in the fght against the Crusaders and the Mongols in the Middle East. The establishment of Mamluk rule in the history of Egypt, the growth of the superiority of military Mamluks in the country, the rise of the Bakhrit Mamluk sultans (1250-1382) and the political processes of the Burjit (Circassian) Mamluk period (1282-1517) are of particular interest for s this study. This article provides extensive information on the activities and works of medieval historians such as Abu alMahasin, Ibn Daud Al-Sayraf, Abd Ar-Rahman As-Sahawi, Jalal ad-Din As-Suyuti, Ibn Iyas Muhammad ibn Ahmad and Ibn Zanbal Ar-Rummal, Ali ibn Ahmad Ibn al-Asir, Abd Ar-Rahman Ibn Khaldun, al-Umari, Shahab ad-din alKalkashandi, Taki ad-din Al-Makrizi, Az-Zahiri, Khalil ibn Shahin. Relevance: After Uzbekistan gained independence, orientalists have new opportunities to search, study and disseminate information about Islam and the history of Islam among the general public. When studying the period of the history of the Mamluks in Egypt, many aspects of the history of Mavaraunnahr of that time are also revealed. Studying the primary sources containing information on this topic makes it possible to objectively evaluate the political, social and economic processes of this period. Methods. The article uses generally accepted historical methods based on the principles of historicity, structurality and objectivity. Conclusions: Also, it must be pointed out that objective coverage of the history of this period, in addition to the historical works of the above authors of the 13th-15th centuries, is facilitated by the study of various scientifc treatises, commentaries, shortened versions of works (almukhtasar), dictionaries, prose and poetic works.
This book is a comprehensive anthology in the history of political philosophy. It presents important selections from the ancient, medieval, and modern periods along with many contemporary selections. The material is presented historically with brief biographical sketches of each author as well as introductions to each period. Political Philosophy: Essential Selections offers the most comprehensive selection of readings in Western political philosophy, ranging from the ancient to the contemporary. From Plato and Aristotle to today's disputes about liberalism, anarchism, feminism, and socialism. Selections are presented as they were originally written with minimal editorial intrusion.The book includes important thinkers rarely featured in similar anthologies, such as Marsilius of Padua, Mary Wollstonecraft, and Mikail Bakunin, plus more familiar names. It also presents key developments in the history of political philosophy and provides good coverage of contemporary theories. This allows readers to trace the historical development of these important concepts and themes. An important resource for every reader interested in the development of political thought regarding contemporary issues. ; https://vc.bridgew.edu/fac_books/1074/thumbnail.jpg
By analysing some Medieval Islamic philosophical theories, this paper aims at investigating the approach adopted by authors such as Avicenna and Averroës in respect of religions different from those of origin (Judaism, Christianism, Zoroastrianism and Sabeism). Moreover, it reflects on the universality of Islamic religion. The author will examine these philosophers' thoughts on prophetic teaching, recalling the Platonic sources from which they were developed, she will motivate the relevance of such thoughts in political science and she will explain their purposes. Furthermore, through a comparison with several scholars who have focused on whether Islamic Law has a conventional or natural status, she will try to investigate the origins of this problem, by examining the universal message that those Islamic Medieval philosophers found in revealed Law and the reasons that led them to present it as addressed to the whole mankind. ; Attraverso l'analisi di alcune teorie filosofiche islamiche medievali, l'articolo intende indagare la tipologia di approccio che autori come Avicenna e Averroè adottarono nei confronti di religioni diverse da quelle di origine (ebraismo, cristianesimo, zoroastrismo e sabeismo) ed elaborare una riflessione sul concetto di universalità nella religione islamica. Analizzerò le loro dottrine sull'insegnamento profetico, tenendo presenti le fonti platoniche da cui esse si svilupparono, e illustrerò i motivi per cui esse occuparono un posto fondamentale nella scienza politica e le finalità di queste teorie. Attraverso il confronto con diversi studiosi, che nei loro articoli hanno prestato attenzione alla domanda sulla naturalità o sulla positività della Legge islamica, cercherò di andare all'origine della questione, indagando quale fosse il messaggio universale che essi rintracciarono nella Legge rivelata e il motivo che li indusse a presentarlo come rivolto all'intero genere umano.
