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Preliminary Material /Thomas E. Burman -- Introduction /Thomas E. Burman -- Chapter One: The Mozarabic Community in the Eleventh and Twelfth Centuries /Thomas E. Burman -- Chapter Two: The Sources: Mozarabic Apologetic and Anti-Islamic Polemic, c. 1050-1200 /Thomas E. Burman -- Chapter Three: The Oriental-Christian Contribution to Mozarabic Apologetic and Polemic /Thomas E. Burman -- Chapter Four: \'That Which His Followers Related From Him\': The Mozarabs' Polemical Use Of Islamic Tradition /Thomas E. Burman -- Chapter Five: Abelard's Triad And Christian Kalām In Spain: Latin Theology In Mozarabic Apologetic /Thomas E. Burman -- Chapter Six: Conclusion /Thomas E. Burman -- Introduction /Thomas E. Burman -- Liber Denudationis Siue Ostensionis Aut Patefaciens /Thomas E. Burman -- The Book Of Denuding Or Exposing Or The Discloser /Thomas E. Burman -- Appendix: A List Of Passages Of Liber Denudationis Quoted By Riccoldo Da Monte Di Croce In His Contra Legem Sarracenorum /Thomas E. Burman -- Bibliography /Thomas E. Burman -- Index /Thomas E. Burman.

""Contents ""; ""Preface to This Edition ""; ""Preface to the Original Edition ""; ""Introduction ""; ""I. General Remarks ""; ""II. Notes on the Specific Selections ""; ""Part I. The will and intellect ""; ""Part II. The will and its inclinations ""; ""Part III. Moral goodness ""; ""Part IV. God and the moral law ""; ""Part V. The moral law in general ""; ""Part VI. The intellectual and moral virtues ""; ""Part VII. The love of God, self, and neighbor ""; ""Part VIII. Sin ""; ""Texts in Translation ""; ""Part I. The Will and Intellect ""; ""Part II. The Will and Its Inclinations

This publication provides the original Latin texts with new explanatory annotated translations of two philosophical works by Anton Wilhelm Amo (c.1703-after 1752), the first African philosopher in early modern Europe. It also includes an extensive introduction intended to help readers contextualize and engage with his philosophical ideas and their historical and intellectual background and significance.

Brill authors Leen Spruit and Pina Totaro discovered the original manuscript of Spinoza's "Ethica" in the Vatican library. This spectacular discovery attracted a lot of media attention. This edition will be published in Brill's Texts and Sources on Intellectual History (BSIH) in August.The Vatican codex, which contains the complete text of Spinoza's Ethics, is the only surviving manuscript of this work and constitutes a document of great importance, as it predates the publication of the Opera Posthuma, which appeared in the first months of 1678

Leibniz' Briefwechsel wird 1705/06 vor allem von den politischen und militärischen Großereignissen bestimmt, über deren Verlauf sich Leibniz informieren lässt und zu denen er eigene Einschätzungen an seine Korrespondenten weitergibt: Zum Spanischen Erbfolgekrieg, zum Nordischen Krieg und zu der Aussicht des Hauses Hannover auf die Thronfolge in England. Um letztere zu forcieren und eine Einladung der Kurfürstin Sophie nach England zu erzwingen, entwirft und publiziert er im Namen von Rowland Gwynne ein Pamphlet, das in London jedoch das genaue Gegenteil bewirkt und im dortigen Parlament zum Skandal wird. Im Bereich der Philosophie greift Leibniz in die zwischen J. Le Clerc und P. Bayle geführte Diskussion um das Werk von R. Cudworth, The true intellectual system of the Universe, 1678, mit seiner Considération sur les principes de vie, et sur les natures plastiques, ein. Im August 1705 erreicht Leibniz' Korrespondenz mit den China-Missionaren (J. Bouvet, J. de Fontaney, Ch. Le Gobien, A. Verjus, C. Visdelou) einen letzten Höhepunkt. Der Austausch mit dem Pariser Oratorianer J. Lelong widmet sich weiterhin nebeneinander Bibel-Bibliographie und dem Streit um die Anwendbarkeit des Differentialkalküls.

A celebrated orator, historian, philosopher, and statesman, Giannozzo Manetti (1396-1459) was one of the most remarkable figures of the Italian Renaissance. As contemporaries noted, his intellectual versatility--including an interest in architecture--linked him to Leon Battista Alberti, the renowned "universal man" of the Renaissance. Like Alberti, Manetti wrote in both Latin and Italian, and made new translations of canonical texts such as Aristotle, thus replacing the faulty medieval renderings that were the mainstay of Scholastic thought. A pious Christian, he translated the New Testament from Greek into Latin, thus challenging the centuries-old Vulgate; and he was the first scholar since Jerome to translate the Psalms from the original Hebrew. To forestall possible critics, he penned a treatise expounding his philological methods in translating scripture. Delivered over the course of nearly twenty years, his addresses to magistrates, commanders, princes, and popes furnish a vivid picture of Quattrocento politics and diplomacy. This authoritative biography, the first in any modern language, both describes chronologically the events of his extraordinary career, and analyzes his numerous and wide-ranging writings, which confirm Manetti's status as an exemplar of the spirit of the Italian Renaissance.--

"René Descartes's Regulae ad directionem ingenii ('Rules for the Direction of the Understanding') is his earliest surviving philosophical treatise, and in many respects his most puzzling text. It is a profoundly original work with few intellectual precursors, and offers the fullest account anywhere in Descartes's work of his theory of method. Yet Descartes left it unfinished, and unpublished, at his death in 1650. The versions currently known to modern readers are all posthumous: a manuscript copied for Leibniz in the late seventeenth century, a Dutch translation of 1684, and the version printed in 1701 in Amsterdam. As a result, the details and date of its composition, its fragmentary, unfinished state, and its philosophical content have long puzzled scholars. The discovery by Richard Serjeantson in 2011 of a previously unknown, early manuscript draft of the Regulae in Cambridge University Library was a hugely significant event in Cartesian scholarship. This edition presents the Cambridge manuscript of the Regulae alongside the 1701 Amsterdam version of the text to allow comparison between the early manuscript draft and the version best-known to modern readers, together with a full English translations of both texts. It is also the first critical edition of the Regulae to take into account the full range of textual witnesses to the text, both manuscript and printed. The new Cambridge manuscript sheds important light on the composition, date, and philosophical content of the Regulae, and will provoke scholars to rethink key questions about Descartes's early philosophical development

Geistesgeschichtlich ist die große Vergangenheit des lateinischen Aristotelismus immer noch unbewältigt. Die vorliegende Teiledition eines Cursus philosophicus von 1653/55 [Ms. BU Salamanca 1351-52] dokumentiert den regen Schulbetrieb zu Lockes Zeit. Etwas 'metaphysische' zu betrachten, das hieß im Suarezismus, es gerade unter Bezug auf unser Denken zu betrachten: quoad nostros conceptus (Arriaga). In diesem erkenntnistheoretischen Sinn 'metaphysische' Abhandlungen sind hier zusammengestellt. Hauptfrage: Hat das Urteil schon diesseits des Wahrheitsbezugs einen eigenen Gegenstandsbezug? Die Psychologie des Urteils erscheint systematisch verknüpft mit der Ontologie des Irrealen (ens rationis ratiocinantis). Der Autor González de Santalla, sonst immer nur der Märtyrer der Gesinnungsethik, wird als Scholastiker vorgestellt. Die intellektuelle Biographie dieses Jesuiten konzentriert sich auf seine philosophiepolitische Aktivität: Ab 1687 war er der Chef jenes globalen Bildungskonzerns, der damals über sechshundert Schulen und Hochschulen unterhielt. Hundert Jahre später war diese Institution, die Societas Jesu, vom Erdboden verschwunden.Interessenten: Philosophen, Mediävisten, Romanisten, Theologen, Kulturhistoriker In order to trace Psychologism, particularly the 18th-century' perception theory of judgment' (G. Nuchelmans), a case is made for a fair appreciation of the Aristotelian school philosophy during Locke's life time. From a hitherto unknown Jesuit Cursus Philosophicus of 1653/55, a substantial portion of its disputations on Logic, Psychology and Metaphysics is edited. A remarkable refutation of Suárez's classical account of the beings of reason reveals the systematic connection between any theory of judgment and the ideas on how to make sense of the chimaeras. This time, González de Santalla, otherwise famous for his firm stand against ethical Probabilism, is presented as an epistemologist. His intellectual biography focuses on the schoolman and on a future Jesuit General's (1687-1703) educational policy, who tried to keep the standards of school philosophy.Readers: Scholars interested in mediaeval and modern philosophy, in the history of higher education, and hispanists.

"With the rise of Christianity in the Roman Empire increasing numbers of educated people converted to this new belief. As Christianity did not have its own educational institutions the issue of how to harmonize pagan education and Christian convictions became increasingly pressing. Especially classical poetry, the staple diet of pagan education, was considered to be morally corrupting (due to its deceitful mythological content) and damaging for the salvation of the soul (because of the false gods it advocated). But Christianity recoiled from an unqualified anti-intellectual attitude, while at the same time the experiment of creating an idiosyncratic form of genuinely Christian poetry failed (the sole exception being the poet Commodianus). In The Baptized Muse: Early Christian Poetry as Cultural Authority, Karla Pollmann argues that, instead, Christian poets made creative use of the classical literary tradition, and - in addition to blending it with Judaeo-Christian biblical exegesis exploited poetry's special ability of enhancing communicative effectiveness and impact through aesthetic means. Pollman explores these strategies through a close analysis of a wide range of Christian, and for comparison partly also pagan, writers mainly from the fourth to sixth centuries. She reveals that early Christianity was not a hermetically sealed uniform body, but displays a rich spectrum of possibilities in dealing with the past and a willingness to engage with and adapt the surrounding culture(s), thereby developing diverse and changing responses to historical challenges. By demonstrating throughout that authority is a key in understanding the long denigrated and misunderstood early Christian poets, this book reaches the ground-breaking conclusion that early Christian poetry is an art form that gains its justification by adding cultural authority to Christianity. Thus, in a wider sense it engages with the recently developed interdisciplinary scholarly interest in aspects of religion as cultural phenomena" --