Suchergebnisse

"It is well known that Thomas Hobbes wrote his political theory multiple times. 'This little MS. treatise [The Elements of Law: Natural & Politic] grew to be his Booke De Cive, and at last grew there to be the so formidable LEVIATHAN.' The first work circulated in manuscript in 1640; the second, Latin version was published in 1642 and in a second edition in 1647; Leviathan came out four years later, with a Latin edition following in 1668. In composing De Cive and Leviathan, Hobbes drew on the earlier text(s), re-using, expanding, re-organizing, and adding to material that had appeared previously"--

Brussels, excudebat Jan Mommaert y François Vivien, 1649. ; Citation confidence: The work may be genuine, but there is a heightened possibility that this works could be a bibliographical ghost. An exemplar may survive in only a single copy, or there may be no known surviving copy. ; Citation/reference: IB: 59127

Antwerpen, Hieronymus II Verdussen, 1643. ; Citation confidence: The work may be genuine, but there is a heightened possibility that this works could be a bibliographical ghost. An exemplar may survive in only a single copy, or there may be no known surviving copy. ; Citation/reference: IB: 45909

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.

This is the first great commentary in the Western European tradition of expounding Aristotle's On the Soul. Dated about 1235, this work by Richard Rufus of Cornwall is a major contribution to the history of Western philosophy and the study of Aristotle. Indeed, no future account of thirteenth century philosophical psychology will be able to ignore the contribution of Richard Rufus. Following Aristotle, Rufus addresses questions as diverse as `how do we reproduce and grow', `how do we see and hear', `how do we understand ourselves', and `how is our immortal soul united with our body?' Its exposition and its questions date from about 35 years before Thomas Aquinas wrote his commentary on On the Soul, so its publication will prompt a re-evaluation of Aquinas's theory of the soul. As the copious notes to this edition indicate, not only is this the earliest surviving commentary on Aristotle's On the Soul taught at a Western University, but it was read by most of Rufus's early successors. Part of this commentary was published in 1952 but this present edition benefits from two recently discovered complete manuscripts. In addition to the text itself, this edition features an extensive introduction which presents the reader with the subsequent tradition, both published and unpublished.