By Joseph W. Koterski
By means of exploring the philosophical personality of a few of the best medieval thinkers, An advent to Medieval Philosophy offers a wealthy review of philosophy on the earth of Latin Christianity.
- Explores the deeply philosophical personality of such medieval thinkers as Augustine, Boethius, Eriugena, Anselm, Aquinas, Bonaventure, Scotus, and Ockham
- Reviews the imperative beneficial properties of the epistemological and metaphysical challenge of universals
- Shows how medieval authors tailored philosophical rules from antiquity to use to their spiritual commitments
- Takes a huge philosophical procedure of the medieval period by,taking account of classical metaphysics, normal tradition, and non secular themes
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Extra info for An Introduction to Medieval Philosophy: Basic Concepts
220–2. 43 In Augustine’s language, to love something for its own sake is called frui (“to delight in”), whereas to love something as a means to something else is uti (“to make use of”). With his penchant for clever use of words, he puts the issue in terms of the rhetorical choice between uti and frui. 73ff, in Augustine (1995a). 62 44 The principle of double effect, so important to later medieval casuistry, seems to have been developed primarily to handle questions about killing in self-defense.
The advantage of that approach would have been to keep the focus on the events of the history of Israel and the events of the life, death, and resurrection of Jesus. But such an approach risked allowing the claims being made by the Christian story simply to appear on a par with those of other religions that conveyed their messages by stories and myths. Recourse to the philosophical forms of reasoning that were so highly developed in Hellenistic civilization reflected a certain confidence about being able to express adequately what the Christian religion meant in 30 these new forms.
63 On this subject, see Weiss (1983) and Ariès and Duby (1987), esp. vol. II: Revelations of the Medieval World.