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Tytuł:
The System of 'Didascalica' in Boethius' First Commentary on Porphyry's 'Isagoge'
Autorzy:
Tiuryn, T.
Powiązania:
https://bibliotekanauki.pl/articles/702627.pdf
Data publikacji:
2006
Wydawca:
Polska Akademia Nauk. Czytelnia Czasopism PAN
Tematy:
BOETHIUS - SYSTEM OF 'DIDASCALICA'
PORPHYRY ('ISAGOGE')
Opis:
The first six chapters of Boethius' first commentary on Porphyry's 'Isagoge' are printed here in Polish translation. The introductory note discusses the system - applied here and popular in Boethius' time - of presenting the nature of the work discussed in the commentary in points, in accordance with a commonly used questionnaire. This system is called by Boethius himself 'didascalica'.
Źródło:
Meander; 2006, 61, 1-2; 66-85
0025-6285
Pojawia się w:
Meander
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Why Aquinas Stopped Commenting on Boethius’s De Trinitate
Autorzy:
Ugwuanyi, Faustinus Ik.
Powiązania:
https://bibliotekanauki.pl/articles/507300.pdf
Data publikacji:
2020-03-30
Wydawca:
International Étienne Gilson Society
Tematy:
Aquinas
Boethius
De Trinitate
Trinity
Neoplatonism
Opis:
The article is an attempt to answer the question of why Aquinas stops his commentary on Boethius’s De Trinitate at question six, article four, whereas this is before the point in the treatise where Boethius gets to the heart of the subject matter. The author shows that Aquinas (1) decides to do so because the treatise cannot afford him the means of demonstrating the existence of the Trinity, (2) holds that, although rational explanations could be given in terms of proof of God’s existence, one cannot come to the knowledge of the truth of the existence of the Trinity by reason alone, and (3) concludes that, although we cannot prove the doctrine of the existence of the Trinity through philosophical demonstration, we can, however, show that this doctrine and other doctrines known through the light of faith are not contradictory.
Źródło:
Studia Gilsoniana; 2020, 9, 1; 167-188
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Some Boethian Themes in J.R.R. Tolkien’s Lord of the Rings
Autorzy:
Wicher, Andrzej
Powiązania:
https://bibliotekanauki.pl/articles/2085786.pdf
Data publikacji:
2021-12-20
Wydawca:
Wydawnictwo Uniwersytetu Śląskiego
Tematy:
Tolkien
Boethius
consolation
the self
possession
religion
morality
Opis:
There appear to be quite a few parallels between Tolkien’s The Lord of the Rings and Boethius’s The Consolation of Philosophy (Consolatio Philosophiae), and they seem to concern particularly, though not only, the character drawing in Tolkien’s book. Those parallels are preeminently connected with the fact that both Boethius and Tolkien like to think of the most extreme situations that can befall a human. And both are attached to the idea of not giving in to despair, and of finding a source of hope in seemingly desperate straits. The idea that there is some link between Boethius and Tolkien is naturally not new. T.A. Shippey talks about it in his The Road to Middle Earth, but he concentrates on the Boethian conception of good and evil, which is also of course an important matter, but surely not the only one that links Tolkien and Boethius. On the other hand, it is not my intention to claim that there is something in Tolkien’s book of which it can be said that it would have been absolutely impossible without Boethius. Still, I think it may be supposed that just like Boethian motifs are natural in the medieval literature of the West, so they can be thought of as natural in the work of such dedicated a medievalist as J.R.R. Tolkien.
Źródło:
Romanica Silesiana; 2021, 20, 2; 1-24
1898-2433
2353-9887
Pojawia się w:
Romanica Silesiana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Starożytne źródła koncepcji muzyki sfer w XII w.
The Ancient Roots of 12thcentury Theory of Music of the Spheres
Autorzy:
Konik, Marcin
Powiązania:
https://bibliotekanauki.pl/articles/528494.pdf
Data publikacji:
2012
Wydawca:
Krakowska Akademia im. Andrzeja Frycza Modrzewskiego
Tematy:
harmony of the spheres
medieval philosophy
cosmology
music theory
Boethius
Opis:
The theory of “music of the spheres” (musicamundana) introduced by Boethius in his treaty De institutione musica is an original contribution in development of mediaeval theory of music. However, it’s roots trace back to the Greek antiquity. When considering the sources of medieval theory of musicamundana, one shall underline three most important sources: (1) mythology with its complex cosmogony (esp. by Homer and Hesiod), (2) early cosmology by pre-Socratic philosophers (incl. Anaximander, Heraclit), (3) Pythagorean school. Despite of the fact that idea of the music of the spheres – as presented by the Pythagoreans – was criticized by Aristotle in his De caelo, it became one of the most infl uential cosmological concept. One of the most important periods – from the point of view of the reception of discussed theory – is the twelfth century. It is often called the aetas Boethiana as it is distinguished by an increased interest in the works of Boethius, with special emphasis on his theological writings and Consolatio, which was very popular at the time. The reason behind this phenomenon was a growing specialization of issues relating to the theory of music, which fi nally led to its independence from the other areas of knowledge; yet this is not the only reason why the subject of the harmony of the spheres was again widely discussed in philosophical circles. An essential factor was the development of Neo-platonic philosophical schools, such as the famous School of Chartres. The interest in natural sciences in the School of Chartres and later in the Oxford School made the scientists of the time focus on the works of authors whose ideas were essential to the concept of the harmony of the spheres, among them such philosophers as Calcidius, Macrobius and Boethius
Źródło:
Państwo i Społeczeństwo; 2012, 1; 125-140
1643-8299
2451-0858
Pojawia się w:
Państwo i Społeczeństwo
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Nowe wydania – stare podręczniki. Kilka uwag o akademickim Sępie
New issues of the poet – old academic textbooks. A few notes about the academic works about Mikołaj Sęp Szarzyński’s verse
Autorzy:
Wojtowicz, Witold
Powiązania:
https://bibliotekanauki.pl/articles/649931.pdf
Data publikacji:
2019
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
Mikołaj Sęp Szarzyński
Boecjusz
„Model wszechświata”
Boethius
“Model of the Universe”
Opis:
The author, referring to the presence of Boethius’ thought (The Consolation of Philosophy – De consolatione philosophiae) in the poetry of Mikołaj Sęp Szarzyński (c. 1550–c. 1581), indicates the presence of the “Model of the Universe” (Clive S. Lewis), Aristotelian vision of the cosmos (Edward Grant) in his work, consistently omitted in Czesław Hernas’ academic textbooks Barok, earlier in the book of Jan Błoński. This non-inclusion leads to misleading interpretations, especially in the context of the theological dimension of this poetry. This sort of literary criticism led to the controversial status of the poet in the history of ancient Polish literature. Sęp Szarzyński took up the tradition of using the Model, even pagan, in the interest of religious content, his faith. The model based on Aristotle’s doctrine brings religious certainty. In fact it strengthens it, but does not weaken faith.
Autor, nawiązując do obecności myśli Boecjusza („O pocieszeniu, jakie daje filozofia”) w poezji Sępa-Szarzyńskiego (ok. 1550–ok 1581), wskazuje na obecność Modelu (C.S. Lewis), arystotelesowskiej wizji kosmosu (E. Grant) w jego twórczości, konsekwentnie pomijanego w podręczniki akademickim Czesława Hernasa, wcześniej zaś w książce Jana Błońskiego. Nieobecność ta prowadzi do mylących interpretacji, zwłaszcza w kontekście teologicznego wymiaru tej poezji. Prowadziła także do kontrowersyjnego statusu poety w historii dawnej literatury polskiej. Sęp podejmuje tradycję korzystania z wyobrażeń Modelu, jeszcze pogańskich, w interesie treści religijnych, swej wiary. Model oparty na doktrynie Arystotelesa przynosi pewność, wzmacnia, nie osłabia wiarę.
Źródło:
Acta Universitatis Lodziensis. Folia Litteraria Polonica; 2019, 53, 2; 47-78
1505-9057
2353-1908
Pojawia się w:
Acta Universitatis Lodziensis. Folia Litteraria Polonica
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Carmina Qui Quondam. Melodie metrów boecjańskich w zasobach rodzimych na tle repertuaru europejskiego
Carmina Qui Quondam. Melodies of Boeotian metres in native resources against the background of the European repertoire
Autorzy:
Grajewski, Czesław
Powiązania:
https://bibliotekanauki.pl/articles/28407942.pdf
Data publikacji:
2023
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Tematy:
Boecjusz
Carmina qui quondam
melodia
metra
starodruk
Boethius
melody
meters
old prints
Opis:
A.S. Boecjusz w każdej z pięciu ksiąg traktatu filozoficznego De consolatione philosophiae umieścił fragmenty poetyckie, tzw. metra – łącznie 39. W epoce karolińskiej, do pierwszych słów tych metrów anonimowy kompozytor stworzył melodie, zapoczątkowując tradycję, której dowody znajdują się w ponad 30 źródłach rękopiśmiennych Europy Zachodniej. Wiele wskazuje na to, że praktyka taka służyła celom dydaktycznym: miała ułatwić uczniom recytację antycznej poezji. W XV w., najprawdopodobniej w Krakowie, narodziła się inna tradycja, która tym samym metrom przydała odmienne melodie. Dotąd udało się odnaleźć osiem starodruków z odręcznie zapisanymi przekazami tych melodii. Co interesujące, obie tradycje nie przenikają się wzajemnie. Ponadto, melodie „polskie” zostały opracowane polifonicznie, być może przez Jerzego Libana z Legnicy (ok. 1464 – po 1546). Treść ksiąg, w których widnieją zapisy melodii, również wskazuje na cel dydaktyczny tej praktyki. Niniejszy artykuł jest próbą porównania repertuaru obu tradycji.
A.S. Boethius in each of the five books of his philosophical treatise De consolatione philosophiae included poetic fragments, the so-called meters, a total of 39. In the Carolingian era, an anonymous composer created melodies to the first words of these meters, initiating a tradition, evidence of which is found in more than 30 manuscript sources in Western Europe. There are many indications that this practice served a didactic purpose: it was intended to make it easier for students to recite ancient poetry. In the 15th century, most probably in Cracow, another tradition was born, which assigned different melodies to the same meters. So far, eight old prints with handwritten notes of those melodies have been found. Interestingly, the two traditions do not intermix. Moreover, the “Polish” melodies were developed polyphonically, possibly by Jerzy Liban of Legnica (c. 1464 – after 1546). The content of the books in which the “Polish” melodies are recorded also points to the didactic purpose of this practice. This article is an attempt to compare the repertoire of both traditions.
Źródło:
Saeculum Christianum. Pismo Historyczne; 2023, 1, 30; 31-54
1232-1575
Pojawia się w:
Saeculum Christianum. Pismo Historyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Aquinas’ Commentaries on Boethius’ Treatises: a Modification or Interpretation?
Autorzy:
Ugwuanyi, Faustinus
Powiązania:
https://bibliotekanauki.pl/articles/1807480.pdf
Data publikacji:
2019-09-30
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Tomasz z Akwinu
Komentarze
Boethius
De Trinitate
De Hebdomadibus
Thomas Aquinas
Commentaries
Opis:
Nearly seven hundred years after the death of Boethius, Saint Thomas Aquinas appears to comment on the two works of Boethius: De Trinitate and De Hebdomadibus. In the last years of the 20th century, Aquinas’ comments aroused many discussions and questions among scholars. The question was asked why Aquinas was commenting on the texts of Boethius. Some scholars, such as Marian Kurdziałek, a Polish philosopher, argued that Aquinas intended to get rid of the old method of argumentation that dominated both philosophy and theology. Other scholars, such as Etienne Gilson, Pierre Duhem and Cornelio Fabro, criticized Aquinas, arguing that he used the texts of Boethius as a platform to create a metaphysics that was completely different. The last group of scholars, such as Ralph McInerny, rejects these allegations and claims. The article author joins the ongoing debate, arguing that Aquinas’s comments to Boethius aimed to develop further arguments against the heretics who lived in his time upon the authority of Boethius, who according to Timothy Noone represented the characteristic style of the scholars from the twelfth to the seventeenth century. The other part of the article discusses the question of whether Aquinas’ comments were correct interpretations of Boethius’ texts. In his opinion, the author of the article claims that the interpretations of the texts of Boethius made by Saint Thomas Aquinas is credible and may be the best commentary on Boethius. But, it is necessary to keep in mind the modifications resulting from various scientific cultures that prevailed in the time of the two great scholars.
Tomasza z Akwinu komentarze dzieł Boecjusza: modyfikacja czy interpretacja? Po upływie prawie siedmiuset lat od śmierci Boecjusza św. Tomasz z Akwinu pojawia się, aby skomentować dwa dzieła Boecjusza: De Trinitate i De Hebdomadibus. W ostatnich latach XX wieku komentarze Akwinaty wzbudziły wiele dyskusji i pytań wśród uczonych. Stawiano pytanie: dlaczego Akwinata podjął komentowanie tych tekstów Boecjusza. Niektórzy uczeni, tacy jak Marian Kurdziałek, polski filozof, argumentowali, że intencją Akwinaty było pozbycie się starej metody argumentacji, która dominowała zarówno w filozofii, jak i teologii. Inni uczeni, tacy jak Etienne Gilson, Pierre Duhem i Cornelio Fabro, krytykowali Akwinatę, argumentując, że wykorzystał teksty Boecjusza jako platformę do stworzenia metafizyki, która była zupełnie inną. Ostatnia grupa uczonych, takich jak Ralph McInerny, odrzuca powyższe zarzuty i twierdzenia. Autor artykuł włącza się do toczącej się debaty, argumentując, że komentarze Akwinaty do Boecjusza miały na celu rozwinięcie dalszych argumentów przeciwko heretykom, którzy żyli w jego czasach na tle autorytetu jakim był Boecjusz, który według Timothy’ego Noone reprezentowal charakterystyczny styl uczonego od dwunastego do siedemnastego wieku. W dalszej części artykułu poruszono kwestię, czy komentarze Akwinaty były poprawnymi interpretacjami tekstów Boecjusza. W swojej ocenie Autor artykułu twierdzi, że interpretacje tekstów Boecjusza dokonane przez św. Tomasza z Akwinu jest wiarygodna i może być najlepszym komentarzem do Boecjusza. Należy jednak uwzględnić modyfikacje wynikające z różnych kultur naukowych, które panowały w czasach dwóch wielkich uczonych.
Źródło:
Roczniki Kulturoznawcze; 2019, 10, 1; 33-51
2082-8578
Pojawia się w:
Roczniki Kulturoznawcze
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Starożytne źródła koncepcji harmonii sfer
Autorzy:
Konik, Marcin
Powiązania:
https://bibliotekanauki.pl/articles/669043.pdf
Data publikacji:
2012
Wydawca:
Uniwersytet Papieski Jana Pawła II w Krakowie
Tematy:
ancient philosophy
medieval philosophy
music theory
Boethius
music of the spheres
cosmology
Opis:
The theory of “music of the spheres” (musica mundana) introduced by Boethius in his treaty De institutione musica is an original contribution in development of mediaeval theory of music. However, it’s roots trace back to the Greek antiquity. When considering the sources of medieval theory of musica mundana, one shall underline three most important sources: (1) mythology with its complex cosmogony (esp. by Homer and Hesiod), (2) early cosmology by pre-Socratic philosophers (incl. Anaximander, Heraclit), (3) Pythagorean school. Despite of the fact that idea of the music of the spheres – as presented by the Pythagoreans – was criticized by Aristotle in his De caelo, it became one of the most influential cosmological concept. One of the most striking results of this situation is the fact, that for many ages (during mediaeval era) music was regarded as a scientific discipline, despite its aesthetical dimension.
The theory of “music of the spheres” (musica mundana) introduced by Boethius in his treaty De institutione musica is an original contribution in development of mediaeval theory of music. However, it’s roots trace back to the Greek antiquity. When considering the sources of medieval theory of musica mundana, one shall underline three most important sources: (1) mythology with its complex cosmogony (esp. by Homer and Hesiod), (2) early cosmology by pre-Socratic philosophers (incl. Anaximander, Heraclit), (3) Pythagorean school. Despite of the fact that idea of the music of the spheres – as presented by the Pythagoreans – was criticized by Aristotle in his De caelo, it became one of the most influential cosmological concept. One of the most striking results of this situation is the fact, that for many ages (during mediaeval era) music was regarded as a scientific discipline, despite its aesthetical dimension.
Źródło:
Pro Musica Sacra; 2012, 10
2083-4039
Pojawia się w:
Pro Musica Sacra
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Der Tod nach Boethius in der Consolatio philosophiae
Death according to Boethius in Consolatio philosophiae
Autorzy:
Mielnik, Paweł
Powiązania:
https://bibliotekanauki.pl/articles/1395535.pdf
Data publikacji:
2017
Wydawca:
Uniwersytet Szczeciński. Wydawnictwo Naukowe Uniwersytetu Szczecińskiego
Tematy:
Boecjusz
Platon
neoplatonizm
śmierć
filozofia antyczna
dusza
Boethius
Plato
Neo-Platonism
death
ancient philosophy
soul
Opis:
Śmierć jest jednym z ważniejszych tematów filozoficznych już od czasów antycznych. Niniejszy artykuł jest próbą analizy ostatniego dzieła Boecjusza Consolatio philosophiae właśnie w kontekście problematyki śmierci. Artykuł dzieli się na dwie części, w których autor najpierw stara się przedstawić punkt widzenia poprzedników Boecjusza. Wśród nich do najważniejszych postaci należą: Platon, Plotyn, św. Augustyn i Proklos. Dzięki temu w drugiej części analiza fragmentów Consolatio… odnoszących się do śmierci, zyskuje swoją głębię i zarazem jasność.
Death has been one of the major themes of philosophy since the ancient times. The article attempts to analyze last works of Boethius Consolatio philosophiae with particular reference to this subject. It is divided into two parts in which the author tries to present Boethius predecessors’ point of view such as Plato, Plotinus, St. Augustine and Proclus. Consequently, the second part of the fragments’ enquiry related to death finds its depth and clarity.
Źródło:
Studia Koszalińsko-Kołobrzeskie; 2017, 24; 149-167
1230-0780
2719-4337
Pojawia się w:
Studia Koszalińsko-Kołobrzeskie
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Problem pojęcia natury w pismach Tomasza z Akwinu
Problem of the Concept of Nature in Thomas Aquinas’s Texts
Autorzy:
Andrzejuk, Artur
Powiązania:
https://bibliotekanauki.pl/articles/2075881.pdf
Data publikacji:
2018-12-30
Wydawca:
Naukowe Towarzystwo Tomistyczne
Tematy:
natura
Arystoteles
Boecjusz
Tomasz z Akwinu
prawo naturalne
nature
Aristotle
Boethius
Thomas Aquinas
natural law
Opis:
The term “nature” in the Middle Ages was used (not to say: overused) commonly to denote a lot of things, often mutually exclusive. The source of this confusion seems, at least in the thirteenth century, the “educational” heritage of Boethius, from whom the divisions of nature and the Aristotle’s metaphysics were taught. They were studied diligently at the beginning of this century. Analyzing the views of nature in the texts of Saint. Thomas, it’s hard not to get the impression that Aquinas is not talking much about it. Not only does he not incorporate the concept of nature into his existential metaphysics, but he does not even do anything to sort out the terminological confusion that Aristotle and Boethius have introduced to the problems of nature. Calling „natural” the things that are mutually exclusive is causing trouble to himself. In the Treatise of Man he recognizes reason and the freedom resulting from it as the most important distinguishing features of a human being. As far as the freedom derives from rationality, obviously state of slave is totally unnatural. However, in the Treatise on Marriage, Thomas writes about slavery as a punishment imposing for original sin, which has been prescribed by law, but comes from natural law, as something determined from the determining.
Źródło:
Rocznik Tomistyczny; 2018, 7; 193-211
2300-1976
Pojawia się w:
Rocznik Tomistyczny
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Od „tragicznego” do „terapeutycznego” wymiaru filozoficznego etosu. Koncepcja filozofii w De consolatione Boecjusza
From “tragic” to “therapeutic” dimension of philosophical ethos. Conception of philosophy in Boethius’s De consolatione
Autorzy:
Subczak, Marcin
Powiązania:
https://bibliotekanauki.pl/articles/426523.pdf
Data publikacji:
2014
Wydawca:
Uniwersytet Papieski Jana Pawła II w Krakowie
Tematy:
Boethius
philosophy as a way of life
solicitude for the soul
tragedy
therapy
consolation
philosophical ethos
Opis:
The aim of this paper is to present metaphilosophical issues in Boethius’s De consolatione. His work takes up and continues the discussion of some ways of understanding philosophy and dimensions of philosophy, the sources of which are in the ancient tradition. In this paper I am going to point out that for Boethius philosophy is an art and a way of life. Having made this assumption, two other aspects of philosophy can be considered – the “tragic” and the “therapeutic” ones. While philosophical therapy has been frequently discussed by scholars as a dimension of Boethius’s “love of wisdom”, the “tragic” and “the way of life” aspects have not been rightly appreciated in their unity. The close relationship of these ways of understanding philosophy is evidenced by the fact, that their presentation in Boethius’s work takes the form of the sequence of events. At first we can see philosophy as a way of life, next there is a tragic end, and finally we can see philosophical therapy as a reaction to the tragedy. This paper aims at resolving the problem of philosophical ethos which combines the multidimensional approach to philosophy and makes the drama of “the way of life” so closely linked to the need of consolation.
Źródło:
Logos i Ethos; 2014, 1(36); 111-128
0867-8308
Pojawia się w:
Logos i Ethos
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Historia i przemiany topoi jako źródło renesansowej reformy dialektyki
Autorzy:
Ryszka-Kurczab, Magdalena
Powiązania:
https://bibliotekanauki.pl/articles/636417.pdf
Data publikacji:
2014
Wydawca:
Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
Tematy:
history of dialectic, history of rhetoric, topoi, loci, sources of argumentation, dialectical disputation, Aristotle, Cicero, Boethius
Opis:
The history and changes of topoi as an impulse for the renaissance reform of dialecticThe following article presents the most important stages in the history of dialectic in the light of the changes of the topoi theory, from Aristotle’s Topics and Rhetoric, to Cicero’s Topica, Boethius’s tractates (In Ciceronis topica and De topicis differentiis) to the Medieval tradition. The author explains the most important shifts in the nature and function of loci between the 4th c. BC and the 16th c. AD, which allows a better understanding of the reasons of the fierce criticism of dialectic by Renaissance humanists, such as Lorenzo Valla or Rudolf Agricola, as well as the attempts they made to reform it. Aristotle is considered the first creator of topoi that he discussed in the Topics and the second book of the Rhetoric. The right context for understanding the function of loci is a dialectical disputation with its specificity. It seems that for Aristotle topoi were sources of arguments as well as sources of argumentation premises. He acknowledged topos in at least two ways: as a strategy for finding an argument that allows to win a dialectical discussion and as a rule of inference. For the later tradition of loci Cicero’s and Boethius’s commentaries on Topics were significant. Cicero wrote his Topica for a lawyer, Gaius Trebarius Testa, and ignored the context of dialectical disputation that was so important for Aristotle. For Cicero, topos (or locus) is the seat of arguments (sedes argumentorum). Referring to Aristotle’s division of rhetorical modes of persuasion, Cicero divided loci into intrinsic and extrinsic topics. Loci seem to work as pigeon holes, general headings under which one should look for arguments. Following the Stoics, Cicero considered dialectic and rhetoric to be two parts of the general science of logos. He also adopted the Stoics’ conception of dialectic as ars bene disserendi and divided it into two parts: the finding of arguments, i.e. ratio inveniendi (topike), and the judging of them (ratio iudicandi). Boethius, a crucial figure in the history of dialectic as a translator of Aristotle’s Organon, abandoned Cicero’s definition of topos as the seat of arguments and adopted Themistius’ (an early commentator on Aristotle) understanding of locus as a tool for justifying inference. Moreover, he identified topics with propositiones maximae, which are universal and well-known propositions that ‘need no proof (probation), but rather themselves provide proof for things that are in doubt’. Loci are also understood by Boethius to be genera of these universal and undoubted propositions (so called differentiae) and to contain them. According to Boethius, loci are principles of demonstration, they guarantee the validity of an argument. Such approach distinctly subordinates the art of inventing an argument (inventio) to the art of justifying its conclusion (iudicium). Medieval logicians, such as Abelard, Petrus Juliani, Albert the Great, William Sherwood or Lambert of Auxerre, adopted Boethius’ rather than Cicero’s or Aristotle’s approach to the loci. It was not until the Renaissance humanists tried to change the state of the matters, that projects of “new dialectic” were created. Humanists, such as Lorenzo Valla and Rudolf Argicola, aimed to rediscover the real meaning of Aristotle’s Topics and to broaden the way loci were used. Their efforts had a common source: the belief that scholastic dialectic was inadequate to what it was supposed to be in Aristotle’s view.
Źródło:
Terminus; 2014, 16, 2(31)
2084-3844
Pojawia się w:
Terminus
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Medieval Approaches to Future Contingents
ŚREDNIOWIECZNE UJĘCIA PROBLEMU PRZYSZŁYCH ZDARZEŃ PRZYGODNYCH
Autorzy:
Knuuttila, Simo
Powiązania:
https://bibliotekanauki.pl/articles/488586.pdf
Data publikacji:
2018-11-04
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
future contingents
scientia media
Boethius
Abelard
Aquinas
Scotus
Ockham
przyszłe zdarzenia przygodne
Boecjusz
Akwinata
Duns Szkot
Opis:
This paper discusses the main lines of medieval Latin approaches to future contingents with some remarks on Marcin Tkaczyk’s paper “The antinomy of future contingent events.” Tkaczyk’s theory shows some similarity with the general frame of the views of Ockham and Scotus, the difference being that while medieval authors argued for the temporal necessity of the past, Tkaczyk is sceptical of the general validity of this necessity. Ockham’s theological view was that God eternally has an intuitive and immutable knowledge of all possibilities as well as whether they are ever actualized or not (PANACCIO & PICHÉ 2010). The content of God’s past knowledge attitude remains contingent before the free choice takes place because God’s knowledge could be different similarly as the truth-value of the proposition. While Ockham held that no past or present thing follows from future things as an effect follows from its cause, this causal link is defended by Tkaczyk. Later thinkers thought that the doctrine of the scientia media sheds light on this question; perhaps it is easier to understand than the retroactive model which is not contradictory but difficult to imagine, as Tkaczyk concludes his paper.
Artykuł omawia główne średniowieczne ujęcia zagadnienia przyszłych zdarzeń przygodnych (futura contingentia) z kilkoma uwagami na temat artykułu Marcina Tkaczyka „The antinomy of future contingent events” [„Antynomia przyszłych zdarzeń przygodnych”]. Podejście Tkaczyka wykazuje pewne podobieństwo do ogólnego obrazu poglądów Ockhama i Dunsa Szkota, z tą różnicą, że chociaż średniowieczni autorzy argumentowali za czasową koniecznością przeszłości, Tkaczyk jest sceptyczny wobec ogólej obowiązywalności tej konieczności. Zgodnie z poglądami teologicznymi Ockhama Bóg wiecznie posiada intuicyjną i niezmienną wiedzę o wszystkich możli¬wościach, a także o tym, czy zostaną one kiedykolwiek zaktualizowane, czy też nie (PA¬NACCIO & PICHÉ 2010). Treść przedwiedzy Boga pozostaje przygodna, zanim dokona się wolny wybór, ponieważ wiedza Boga może być inna, podobnie jak wartość logiczna zdania dotyczącego tego wyboru. Podczas gdy Ockham utrzymywał, że zdarzenia przyszłe nie pociągają przeszłych ani teraźniejszych, jak przyczyna pociąga skutek, Tkaczyk broni takiego związku przyczyno¬wego. Późniejsi myśliciele sądzili, że światło na tę kwestię rzuca doktryna scientia media; być może jest ona łatwiejsza do zrozumienia niż model retroaktywny, który — jak konkulduje Tka¬czyk w swoim artykule — choć nie jest sprzeczny, jest trudny do wyobrażenia.
Źródło:
Roczniki Filozoficzne; 2018, 66, 4; 99-114
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
The Oeuvre of Jan Alan Bardziński – a Dominican, Preacher and Translator
Autorzy:
Rusnak, Radosław
Powiązania:
https://bibliotekanauki.pl/articles/2030651.pdf
Data publikacji:
2021-02-21
Wydawca:
Uniwersytet Rzeszowski. Wydawnictwo Uniwersytetu Rzeszowskiego
Tematy:
Jan Alan Bardziński
the Dominican Order
translations
Lucan
Seneca
Lucian of Samosata
Boethius
St. Thomas Aquinas
Opis:
The article is devoted to little known and rarely appreciated late-Baroque Dominican Jan Alan Bardziński who was a keen preacher and translator of bothsecular and religious texts. Bardziński’s literary activity is strongly connected to his duties performed in the order as one of the main values he searches for in his texts is of a didactic nature. Simultaneously, he may certainly be perceived as an adapter of some ancient works which puts him among other 17th and 18th-century followers of the culture of Classicism. In the article we briefly discuss his works and provide the readers with their distinctive features. Moreover, we shall take into consideration Bardziński’s notes which allow us to define his goals and priorities and underline the moral values included in his works.
Źródło:
Tematy i Konteksty; 2020, 1; 448-469
2299-8365
Pojawia się w:
Tematy i Konteksty
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Problem źródeł Tomaszowej koncepcji esse jako aktu bytu
The Problem of Sources of Thomas’ Concept of esse as the Act of Being
Autorzy:
Andrzejuk, Artur
Powiązania:
https://bibliotekanauki.pl/articles/452508.pdf
Data publikacji:
2016
Wydawca:
Naukowe Towarzystwo Tomistyczne
Tematy:
Tomasz z Akwinu
esse
essentia
metafizyka egzystencjalna
Arystoteles
neoplatonizm
Boecjusz
Awicenna
Thomas Aquinas
existential metaphysics
Aristotle
Neoplatonism
Boethius
Avicenna
Opis:
While expressing his innovative theory of existence (esse) as an act of being in many his texts Thomas Aqunas recalls different historical sources to support his thesis: Aristotle’s views, Arabic philosophers’ depictions, mainly of Avicenna, Boethius’ distinction entia quo od entia quod and some theses of Liber de causis. In earlier subject literature, mainly Gilson’s influence (in Poland it was under Krąpiec’s influence) adopted a view about religious inspirations of Thomas’ thesis and that the only philosophical way to his thesis is an analysis of Avicenna’s depictions which are contained mainly in work De ente et essentia. Every other Thomas’recalls should be treated as some earlier ploy for a protection against possible reservations. The first statement which arises during the analysis of historical sources which Thomas refer to expressing his theory of existence (esse) as an act of being is ascertaining that reasoning is a crucial argument to accept esse as an act of being. It should be emphasized that in his theory of esse Thomas Aquinas does not refer to argument of Revelation. The result is that Thomas expressed this thesis only in a philosophical area within the analysis of structure of real being. The attitudes which are recalled sometimes are used by Thomas Aquinas as a background or context by which he states his view. Recalled statements sometimes are a reference to the authority. It seems that the erudition recalled by Thomas in a matter which is interesting for us appears in a different aspects. That is why it should be make a fuss of that the issue of existence (esse) did not appear with Thomas Aquinas’ metaphysics or Avicenna’s metaphysics. It seems that it was on the contrary: the issue of existence (esse) was worrying Plato and earlier philosophers, Aristotle, and Neoplatonists, Boethius and Arabic philosophers. So Thomas’ thesis about existence (esse) as an act of being is a result of the analysis of the issue which is existed in the history of philosophy
Źródło:
Rocznik Tomistyczny; 2016, 5; 173-187
2300-1976
Pojawia się w:
Rocznik Tomistyczny
Dostawca treści:
Biblioteka Nauki
Artykuł
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