By Stephen F. Brown
The center a long time is frequently seen as a interval of low highbrow fulfillment. The identify itself refers back to the time among the excessive philosophical and literary accomplishments of the Greco-Roman global and the technological advances that have been accomplished and philosophical and theological choices that have been formulated within the sleek international that undefined. in spite of the fact that, having produced such nice philosophers as Anselm, Peter Abelard, John Duns Scotus, William of Ockham, Peter Lombard, and the towering Thomas Aquinas, it infrequently turns out reasonable to label the medieval interval as such.
Examining the impression of historic Greek philosophy in addition to of the Arabian and Hebrew students who transmitted it, the Historical Dictionary of Medieval Philosophy and Theology offers the philosophy of the Christian West from the ninth to the early seventeenth century. this is often complete via a chronology, an advent, appendixes, a bibliography, and 1000's of cross-referenced dictionary entries at the philosophers, ideas, matters, associations, and occasions, making this an immense reference for the learn of the development of human notion.
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Additional info for Historical Dictionary of Medieval Philosophy and Theology (Historical Dictionaries of Religions, Philosophies and Movements)
Saadiah Gaon, the 10th-century Egyptian expert in Jewish law, Hebrew grammar, and the translator into Arabic and commentator on many biblical books, introduced, as was already indicated, dialectical theology into the medieval Jewish community. The challenges his community faced were both internal and external. qxd xliv • 2/20/07 7:10 AM Page xliv INTRODUCTION the authority of the oral rabbinical tradition and accentuated the role of rational judgment in regard to their religion. From without were the difficulties arising from the religious rivalries originating from Muslims and Christians and from the philosophical teachings of the Platonists and Aristotelians.
For Tertullian, philosophy of every type was the source of heresy, not the source of truth. On the other hand, Clement of Alexandria, at roughly the same time, in the Greek world, took a much more positive view of philosophy in his Stromata or Miscellanies (c. 5): “God is the cause of all good things; but of some primarily, as of the Old and the New Testament; and of others by consequence, as philosophy. Perchance, too, philosophy was given to the Greeks directly and primarily, till the Lord should call the Greeks.
He was complemented, however, in the proper philosophical arena by an Irishman, John Scotus Eriugena, who translated the works of Dionysius the Pseudo-Areopagite, a mysterious author who was associated with and given the reverence due to the Dionysius converted by St. Paul at the Athenian Areopagus. E. Eriugena translated his works and the clarifications given to them by Maximus the Confessor in his Ambigua. John Scotus Eriugena also produced his own original philosophical treatise, On the Division of Nature.