The Early Heidegger and Medieval Philosophy is a major interpretive study of Heidegger's complex relationship to medieval philosophy.

Eternal Life and Human Happiness in Heaven treats four apparent problems concerning eternal life in order to clarify our thinking about perfect human happiness in heaven. The teachings of St. Thomas Aquinas provide the basis for solutions to these four problems about eternal life insofar as his teachings call into question common contemporary theological or philosophical presuppositions about God, human persons, and the nature of heaven itself. Indeed, these Thomistic solutions often require us to think very differently from our contemporaries. But thinking differently with St. Thomas is worth it: for the Thomistic solutions to these apparent problems are more satisfying, on both theological and philosophical grounds, than a number of contemporary theological and philosophical approaches. Christopher Brown deploys his argument in four sections. The first section lays out, in three chapters, four apparent problems concerning eternal life—Is heaven a mystical or social reality? Is heaven other-worldly or this-worldly? Is heaven static or dynamic? Won’t human persons eventually get bored in heaven? Brown then explains how and why some important contemporary Christian theologians and philosophers resolve these problems, and notes serious problems with each of these contemporary solutions. The second section explains, in five chapters, St. Thomas’ significant distinction between the essential reward of the saints in heaven and the accidental reward, and treats in detail his account of that in which the essential reward consists, namely, the beatific vision and the proper accidents of the vision (delight, joy, and charity). The third section treats, in five chapters, St. Thomas’ views on the multifaceted accidental reward in heaven, where the accidental reward includes, among other things, glorified human embodiment, participation in the communion of the saints, and the joy experienced by the saints in sensing God’s “new heavens and new earth.” Finally, section four argues, in four chapters, that St. Thomas’ views allow for powerful solutions to the four apparent problems about eternal life examined in the first section. These solutions are powerful because, not only are they consistent with authoritative, Catholic Christian Tradition, but they do not raise any of the significant theological or philosophical problems that attend the contemporary theological and philosophical solutions examined in the first section.

    Hermann Cohen’s essay on Maimonides’ ethics is one of the most fundamental texts of twentieth-century Jewish philosophy, correlating Platonic, prophetic, Maimonidean, and Kantian traditions. Almut Sh. Bruckstein provides the first English translation and her own extensive commentary on this landmark 1908 work, which inspired readings of medieval and rabbinic sources by Leo Strauss, Franz Rosenzweig, and Emmanuel Levinas.
    Cohen rejects the notion that we should try to understand texts of the past solely in the context of their own historical era. Subverting the historical order, he interprets the ethical meanings of texts in the light of a future yet to be realized. He commits the entire Jewish tradition to a universal socialism prophetically inspired by ideals of humanity, peace, and universal justice.
    Through her own probing commentary on Cohen’s text, like the margin notes of a medieval treatise, Bruckstein performs the hermeneutical act that lies at the core of Cohen’s argument: she reads Jewish sources from a perspective that recognizes the interpretive act of commentary itself.

Shem-Tov Falaquera (c. 1225–1295) was a student of the writings of Maimonides and a leading expositor of the medieval Islamic and Jewish philosophical traditions. His Epistle of the Debate (Iggeret ha-Vikkuah) is a delightful dialogue between two Jews, one learned in philosophy and the other not, about the permissibility and desirability of philosophical investigation by Jews.

It is perhaps the most important medieval text devoted to the theme of the relationship between reason and religion by a Jewish thinker, and it is an excellent introduction to Jewish philosophy. This volume contains the first critical edition of the Hebrew text of the Epistle of the Debate and an annotated English translation, the first into a modern language. The volume also includes essays on the sources of the Epistle and on Falaquera's position on the relation between reason and religion.

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"A comprehensive analysis of philosophical thought from the second century to the fifteenth century, from the Greek apologists through Nicholas of Cusa. This work is Gilson's magnum opus." - Journal of the History of Ideas

This book sets out a thematic presentation of human action, especially as it relates to morality, in the three most significant figures in Medieval Scholastic thought: Thomas Aquinas, John Duns Scotus, and William of Ockham

Individuals and Institutions in Medieval Scholasticism is one of the first pieces of close exploratory scholarship on the fundamental relationship between medieval scholastic thought, individual scholars, and their institutions. The text revolves around these essential questions: What was the relationship between particular intellectuals and their wider networks (including but not limited to “schools”), how did intellectuals shape their institutions, and how were their institutions shaped by them? This theoretically sophisticated collection uses a range of European methodological approaches to address a variety of genres such as commentaries, quodlibetal questions, polemics, epic poetry, and inquisition records, and a range of subject matter including history, practical ethics, medicine, theology, philosophy, the constitution of religious orders, the practice of confession, and the institution of cults. This book will be an important reference point for medieval historians, while also raising questions relevant to those working on individualization and institutionalization in other periods and disciplines.

This volume presents a penetrating interview and sixteen essays that explore key intersections of medieval religion and philosophy. With characteristic erudition and insight, RémiBrague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions for the philosophical problems they all faced, intellectuals in each theological tradition often viewed the others’ ideas with skepticism, if not disdain. Brague’s portrayal of this misunderstood age brings to life not only its philosophical and theological nuances, but also lessons for our own time.

This book examines some of the salient historiographical and conceptual issues that animate current scholarly debates about the nature of the medieval contribution to modern Western political ideas

We think with objects—we conduct our lives surrounded by external devices that help us recall information, calculate, plan, design, make decisions, articulate ideas, and organize the chaos that fills our heads. Medieval scholars learned to think with their pages in a peculiar way: drawing hundreds of tree diagrams. Lines of Thought is the first book to investigate this prevalent but poorly studied notational habit, analyzing the practice from linguistic and cognitive perspectives and studying its application across theology, philosophy, law, and medicine.

These diagrams not only allow a glimpse into the thinking practices of the past but also constitute a chapter in the history of how people learned to rely on external devices—from stone to parchment to slide rules to smartphones—for recording, storing, and processing information. Beautifully illustrated throughout with previously unstudied and unedited diagrams, Lines of Thought is a historical overview of an important cognitive habit, providing a new window into the world of medieval scholars and their patterns of thinking.

Maimonides’ Guide of the Perplexed has traditionally been read as an attempt to harmonize reason and revelation. Another, more recent interpretation takes the contradiction between philosophy and religion to be irreconcilable, and concludes that the Guide prescribes religion for the masses and philosophy for the elite. Moving beyond these familiar debates, Josef Stern argues that the perplexity addressed in this famously enigmatic work is not the conflict between Athens and Jerusalem but the tension between human matter and form, between the body and the intellect.

Maimonides’ philosophical tradition takes the perfect life to be intellectual: pure, undivided contemplation of all possible truths, from physics and cosmology to metaphysics and God. According to the Guide, this ideal cannot be realized by humans. Their embodied minds cannot achieve scientific knowledge of metaphysics, and their bodily impulses interfere with exclusive contemplation. Closely analyzing the arguments in the Guide and its original use of the parable as a medium of philosophical writing, Stern articulates Maimonides’ skepticism about human knowledge of metaphysics and his heterodox interpretations of scriptural and rabbinic parables. Stern shows how, in order to accommodate the conflicting demands of the intellect and the body, Maimonides creates a repertoire of spiritual exercises, reconceiving the Mosaic commandments as training for the life of the embodied mind. By focusing on the philosophical notions of matter and form, and the interplay between its literary form and subject matter, Stern succeeds in developing a unified, novel interpretation of the Guide.

A provocative new approach to medieval culture. In Medieval Identity Machines, Jeffrey J. Cohen examines the messiness, permeability, and perversity of medieval bodies, arguing that human identity always exceeds the limits of the flesh. Combining critical theory with a rigorous reading of medieval texts, Cohen asks if the category "human" isn't too small to contain the multiplicity of identities. As such, this book is the first to argue for a "posthuman" Middle Ages and to make extensive use of the philosophical writings of Gilles Deleuze to rethink the medieval. Among the topics that Cohen covers are the passionate bond between men and horses in chivalric training; the interrelation of demons, celibacy, and colonialism in an Anglo-Saxon saint's life; Lancelot's masochism as envisioned by Chrétien de Troyes; the voice of thunder echoing from Margery Kempe; and the fantasies that sustained some dominant conceptions of race. This tour of identity-in all its fragility and diffusion-illustrates the centrality of the Middle Ages to theory as it enhances our understanding of self, embodiment, and temporality in the medieval world. Jeffrey J. Cohen is associate professor of English and human sciences at George Washington University. He is the author of Of Giants: Sex, Monsters, and the Middle Ages (1999).

In a statement published for Paul Cobley’s edition of Realism for the 21st Century. A John Deely Reader, Umberto Eco wrote that “John Deely has not only paid attention to the Second Scholasticism but also to the first one”. In the present book, Deely goes one step further, by establishing the continuity of the Latin Age as a whole. He shows how the Latin thinkers demonstrated the presuppositions and created the framework of critical thought that made possible and inevitable the turn to science in the modern sense. The book thus shows how and why criticalachievements of the Latins remain requisite, even today, for the proper understanding of science and technology as offshot of the “Way of Signs” upon which all of thought, as also evikytuib as a whole, perforce travels.

“With the sophistic modern and Enlightenment misconceptions about philosophy’s nature and history daily crashing and burning around us, Deely’s unconventional way of understanding medieval philosophy is like a breath of fresh air amid intellectual smog. This is a great book, the single most important study of medieval thought in half a century or more. It deserves an unbiased hearing by anyone today claiming to be a serious philosopher.” — Peter A. Redpath

Founding Chairman, Universities of Western Civilization Chairman of the Board, The International Etienne Gilson Society

“Drawing upon the thought of John Poinsot and Charles Pierce, John Deely has opened a distinctively postmodern path to the metaphysics of being, at once illuminating much of this ancient tradition while casting new light upon it in the context of contemporary thought. His treatment notably of St. Thomas is not merely a return to an earlier thinker, but an opening to a different path, at once in profound agreement with St. Thomas and yet heretofore unexplored. This book, thus, not only constitutes a return to a past era, but shows this era in a new light that illuminates as well the contemporary scene.” — Kenneth L. Schmitz

Professor Emeritus, University of Toronto, Canada Pontifical John Paul II Institute for Studies on Marriage and Family, Washington, D.C.

In his monumental Philosophy of the Kalam the late Harry Wolfson—truly the most accomplished historian of philosophy in our century—examined the early medieval system of Islamic philosophy. He studies its repercussions in Jewish thought in this companion book—an indispensable work for all students of Jewish and Islamic traditions.

Wolfson believed that ideas are contagious, but that for beliefs to catch on from one tradition to another the recipients must be predisposed, susceptible. Thus he is concerned here not so much with the influence of Islamic ideas as with Jewish elaboration, adaptation, qualification, and criticism of them. To this end he examines passages reflecting Kalam views by a wide variety of Jewish thinkers, including Isaac Israeli, Judah Halevi, Abraham ibn Ezra, and Maimonides. As always in Wolfson's work, two aspects are apparent: the special dimensions of Jewish thought as well as its relation to other traditions. And as always his prose is both graceful and precise.

It is hard to think of two philosophers less alike than St. Thomas Aquinas and Jean-Paul Sartre. Aquinas, a thirteenth-century Dominican friar, and Sartre, a twentieth-century philosopher and atheist, are separated by both time and religious beliefs. Yet, for philosopher Joseph S. Catalano, the two are worth bringing together for their shared concern with a fundamental issue: the uniqueness of each individual person and how this uniqueness relates to our mutual dependence on each other. When viewed in the context of one another, Sartre broadens and deepens Aquinas’s outlook, updating it for our present planetary and social needs. Both thinkers, as Catalano shows, bring us closer to the reality that surrounds us, and both are centrally concerned with the place of the human within a temporal realm and what stance we should take on our own freedom to act and live within that realm. Catalano shows how freedom, for Sartre, is embodied, and that this freedom further illuminates Aquinas’s notion of consciousness.
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Compact and open to readers of varying backgrounds, this book represents Catalano’s efforts to bring a lifetime of work on Sartre into an accessible consideration of philosophical questions by placing him in conversation with Aquinas, and it serves as a primer on key ideas of both philosophers. By bringing together these two figures, Catalano offers a fruitful space for thinking through some of the central questions about faith, conscience, freedom, and the meaning of life.

This is a somewhat polemical, and very passionate, plea for more work not only about the house that scholasticism built, but those who were excluded from it.This book is the story of how scholastic theology defined this universal subject in terms of the reasonable white man and a catalogue of the exclusions which ensued. The categories of woman, Jew and heretic were core others against which ideal Christian subjectivity was implicitly defined, and this book shows just how constitutive these ‘others’ were for the production of orthodoxy in the Middle Ages.

This is the second of a four-volume history of philosophy . . . on ancient, medieval, modern, and contemporary philosophy. After the fourth volume is produced in paper, a one-volume clothbound edition, containing all four paperbound editions, will be published.

Kreeft focuses on the “big ideas” that have influenced present people and present times, and includes relevant biographical data, proportionate to its importance for each thinker. Moreover, the aim of the work is to stimulate philosophizing, controversy, and argument. It uses ordinary language and logic, not jargon and symbolic logic, and it is commonsensical (like Aristotle) and existential in the sense that it sees philosophy as something to be lived and experienced in life. Philosophy, after all, is not about philosophy but reality . . . about wisdom, life and death, good and evil, and God.

Kreeft seeks to be simple and direct and clear. But it is not dumbed down and patronizing. It will stretch the reader, but it is meant for beginnings, not just scholars. It can be used for college classes or do-it-yourselfers. It emphasizes surprises; remember, “philosophy begins in wonder.” And it includes visual aids: charts, cartoons, line drawings, and drawings of each philosopher.

This volume contains eleven original studies, ten in English and one in Hebrew, by some of the most established scholars of Judaica and young newcomers as well. Like the studies in the previous two volumes in the series, those in this new volume shed important light on the Jewish cultural experience across a vast geographic expanse, and over many centuries. The studies illuminate the relationship of Jewish social structure and intellectual creativity; the political theories that informed Jewish communal life; different aspects of Jewish philosophical and mystical discourse; Jewish biblical interpretation; and the dynamic of Jewish legal thinking. One study offers a critical edition and annotated translation of one of the classics of Jewish biblical interpretation. The collection will be indispensable to all students of Jewish history and culture.

Navigating the seemingly competing claims of human reason and divine revelation to truth is without a doubt one of the central problems of medieval philosophy. Medieval thinkers argued a whole gamut of positions on the proper relation of religious faith to human reason. Thinking Through Revelation attempts to ask deeper questions: what possibilities for philosophical thought did divine revelation open up for medieval thinkers? How did the contents of the sacred scriptures of Judaism, Christianity, and Islam put into question established philosophical assumptions? But most fundamentally, how did not merely the content of the sacred books but the very mode in which revelation itself is understood to come to us – as a book “sent down” from on high, as a covenant between God and his people, or as incarnate person - create or foreclose possibilities for the resolution of the philosophical problems that the Abrahamic revelations themselves raised?