Etienne Gilson – författare

In this final edition of his classic study of St. Thomas Aquinas, Etienne Gilson presents the sweeping range and organic unity of Thomistic philosophical thought. The philosophical thinking of Aquinas is the result of reason being challenged to relate to many theological conceptions of the Christian tradition. Gilson carefully reviews how Aquinas grapples with the relation itself of faith and reason and continuing through the existence and nature of God and His creation, the world and its creatures, especially human beings with their power of intellect, will, and moral life. He concludes this study by discussing the life of people in society, along with their purpose and final destiny. Gilson demonstrates that Aquinas drew from a wide spectrum of sources in the development of his thought-from the speculations of the ancient Greeks such as Aristotle, to the Arabic and Jewish philosophers of his time, as well as from Christian writers and scripture. The Christian Philosophy of St. Thomas Aquinas offers students of philosophy and medieval studies an insightful introduction to the thought of Aquinas and the Scholastic philosophy of the Middles Ages, insights that are still revelant for today.

This marks the first time Linguistics and Philosophy, published in France in 1969, has been translated into English. Here, philosopher Etienne Gilson examines linguistics—from Descartes to Derrida—as he argues for the irreducibility of thought to language. Reviewing the theories of figures such as Condillac, Mallarmé, de Saussure, and Vendryès, Gilson looks at the process whereby thought is translated into language, seeking to reestablish the notion of concepts as mediators.The temptation of linguists to philosophize in such areas as the relationship of thought, language, and the world prompted Gilson to write Linguistics and Philosophy. In the introduction he does not claim to be a linguist, but rather a philosopher exercizing his option of selecting certain issues involving language that seem to be "philosophic constants."Decidedly philosophical in his approach, Gilson examines the way in which words, meanings, and languages grow continually and creatively, an inextricable part of life in society. He also explores our ability to construct abstract thoughts that point to an immaterial power of human beings, and he laments the degeneration of modern language brought about by radio and television broadcasters, especially in connection with neologistic and linguistic borrowing from other languages.We are currently observing the deterioration of language through the spoken word. In this fascinating work, Gilson demonstrates that the linguist cannot be indifferent to this occurrence.

In this book (a translation of his well-known work L'esprit de la philosophie medievale), Etienne Gilson undertakes the task of defining the spirit of mediaeval philosophy. Gilson asks whether we can form the concept of a Christian philosophy and whether mediaeval philosophy is not its most adequate historical expression. He maintains that the spirit of mediaeval philosophy is the spirit of Christianity penetrating the Greek tradition, working within it, and drawing out of it a certain view of the world that is specifically Christian. To support his hypothesis, Gilson examines mediaeval thought in its nascent state, at that precise point where the Judeo-Christian graft was inserted into the Hellenic tradition. Gilson's demonstration is primarily historical and occasionally theoretical in suggesting how doctrines that satisfied our predecessors for so many centuries may still be found conceivable today.

In this book (a translation of his well-known work L'esprit de la philosophie medievale), Etienne Gilson undertakes the task of defining the spirit of mediaeval philosophy. Gilson asks whether we can form the concept of a Christian philosophy and whether mediaeval philosophy is not its most adequate historical expression. He maintains that the spirit of mediaeval philosophy is the spirit of Christianity penetrating the Greek tradition, working within it, and drawing out of it a certain view of the world that is specifically Christian. To support his hypothesis, Gilson examines mediaeval thought in its nascent state, at that precise point where the Judeo-Christian graft was inserted into the Hellenic tradition. Gilson's demonstration is primarily historical and occasionally theoretical in suggesting how doctrines that satisfied our predecessors for so many centuries may still be found conceivable today.

In this final edition of his classic study of St. Thomas Aquinas, Etienne Gilson presents the sweeping range and organic unity of Thomistic philosophical thought. The philosophical thinking of Aquinas is the result of reason being challenged to relate to many theological conceptions of the Christian tradition. Gilson carefully reviews how Aquinas grapples with the relation itself of faith and reason and continuing through the existence and nature of God and His creation, the world and its creatures, especially human beings with their power of intellect, will, and moral life. He concludes this study by discussing the life of people in society, along with their purpose and final destiny. Gilson demonstrates that Aquinas drew from a wide spectrum of sources in the development of his thought-from the speculations of the ancient Greeks such as Aristotle, to the Arabic and Jewish philosophers of his time, as well as from Christian writers and scripture. The Christian Philosophy of St. Thomas Aquinas offers students of philosophy and medieval studies an insightful introduction to the thought of Aquinas and the Scholastic philosophy of the Middles Ages, insights that are still revelant for today.

This marks the first time Linguistics and Philosophy, published in France in 1969, has been translated into English. Here, philosopher Etienne Gilson examines linguistics—from Descartes to Derrida—as he argues for the irreducibility of thought to language. Reviewing the theories of figures such as Condillac, Mallarmé, de Saussure, and Vendryès, Gilson looks at the process whereby thought is translated into language, seeking to reestablish the notion of concepts as mediators.The temptation of linguists to philosophize in such areas as the relationship of thought, language, and the world prompted Gilson to write Linguistics and Philosophy. In the introduction he does not claim to be a linguist, but rather a philosopher exercizing his option of selecting certain issues involving language that seem to be "philosophic constants."Decidedly philosophical in his approach, Gilson examines the way in which words, meanings, and languages grow continually and creatively, an inextricable part of life in society. He also explores our ability to construct abstract thoughts that point to an immaterial power of human beings, and he laments the degeneration of modern language brought about by radio and television broadcasters, especially in connection with neologistic and linguistic borrowing from other languages.We are currently observing the deterioration of language through the spoken word. In this fascinating work, Gilson demonstrates that the linguist cannot be indifferent to this occurrence.

In this classic work, the eminent Catholic philosopher Étienne Gilson deals with one of the most important and perplexing metaphysical problems: the relation between our notion of God and demonstrations of his existence. Gilson examines Greek, Christian, and modern philosophy as well as the thinking that has grown out of our age of science in this fundamental analysis of the problem of God.“[I] commend to another generation of seekers and students this deeply earnest and yet wistfully gentle little essay on the most important (and often, at least nowadays, the most neglected) of all metaphysical—and existential—questions. . . . The historical sweep is breathtaking, the one-liners arresting, and the style, both intellectual and literary, altogether engaging.” —Jaroslav Pelikan, from the foreword“We have come to expect from the pen of M. Gilson not only an accurate exposition of the thought of the great philosophers, ancient and modern, but what is of much more importance and of greater interest, a keen and sympathetic insight into the reasons for that thought. The present volume does not fail to fulfill our expectations. It should be read by every Christian thinker.” —Ralph O. Dates, America

Heloise and Abelard by Etienne Gilson explores the intense and tragic love affair between twelfth-century philosopher Peter Abelard and his brilliant student Heloise. Translated by L. K. Shook, the book delves into the intellectual and personal dynamics of their relationship, set against the backdrop of medieval philosophy and theology. Through a meticulous analysis of their correspondence and historical context, Gilson addresses the secrecy of their marriage, the ethical implications of their love, and Abelard's conversion to religious devotion. The narrative offers a nuanced understanding of their motivations and the societal conflicts they faced, supported by extensive scholarly research. This work provides a comprehensive examination of the intersection of love, philosophy, and theology in their compelling story.

Étienne Gilson's Jean Duns Scot: Introduction À Ses Positions Fondamentales is widely understood to be one of the most important works on John Duns Scotus’ texts, famous for their complexity. James Colbert’s translation is the first time that Gilson's work on Scotus has been put into English, with an introduction by Trent Pomplun and an afterword by John Millbank.Scotus contributed to the development of a metaphysical system that was compatible with Christian doctrine, an epistemology that altered the 13th century understanding of human knowledge, and a theology that stressed both divine and human will. Gilson, in turn, offers a thoroughly comprehensive introduction to the fundamental positions that Scotus stood for. Explaining Scotus’s views on metaphysics, the existence of infinite being and divine nature, the matter of the physical spiritual and angelic, intellectual knowledge and will and Scotus’ relationship with other scholars, Gilson and Colbert show how deeply Scotus left a mark on discussions of such disparate topics as the semantics of religious language, the problem of universals, divine illumination, and the nature of human freedom.This work has been translated from the original work in French Jean Duns Scot. Introduction à ses positions fondamentales (© 1952 by Librairie Philosophique J. Vrin).

Étienne Gilson's Jean Duns Scot: Introduction À Ses Positions Fondamentales is widely understood to be one of the most important works on John Duns Scotus’ texts, famous for their complexity. James Colbert’s translation is the first time that Gilson's work on Scotus has been put into English, with an introduction by Trent Pomplun and an afterword by John Millbank.Scotus contributed to the development of a metaphysical system that was compatible with Christian doctrine, an epistemology that altered the 13th century understanding of human knowledge, and a theology that stressed both divine and human will. Gilson, in turn, offers a thoroughly comprehensive introduction to the fundamental positions that Scotus stood for. Explaining Scotus’s views on metaphysics, the existence of infinite being and divine nature, the matter of the physical spiritual and angelic, intellectual knowledge and will and Scotus’ relationship with other scholars, Gilson and Colbert show how deeply Scotus left a mark on discussions of such disparate topics as the semantics of religious language, the problem of universals, divine illumination, and the nature of human freedom.This work has been translated from the original work in French Jean Duns Scot. Introduction à ses positions fondamentales (© 1952 by Librairie Philosophique J. Vrin).

A classic study of the art of painting and its relationship to reality In this book, Étienne Gilson puts forward a bold interpretation of the kind of reality depicted in paintings and its relation to the natural order. Drawing on insights from the writings of great painters—from Leonardo, Reynolds, and Constable to Mondrian and Klee—Gilson shows how painting is foreign to the order of language and knowledge. Painting, he argues, seeks to add new beings to nature, not to represent those that already exist. For this reason, we must distinguish it from another art, that of picturing, which seeks to produce images of actual or possible beings. Though pictures play an important part in human life, they do not belong in the art of painting. Through this distinction, Gilson sheds new light on the evolution of modern painting. A magisterial work of scholarship by an acclaimed historian of philosophy, Painting and Reality features paintings from both classical and modern schools, and includes extended selections from the writings of Reynolds, Delacroix, Gris, Gill, and Ozenfant.

Étienne Gilson (1884-1978) was a French philosopher and historian of philosophy, as well as a scholar of medieval philosophy. In 1946 he attained the distinction of being elected an ""Immortal"" (member) of the Académie française. He was nominated for the Nobel Prize in Literature in 1959 and 1964.The appearance of Gilson's Metamorphosis of the City of God, which were originally delivered as lectures at the University of Louvain, Belgium, in the Spring of 1952, coincided with the first steps toward what would become the European Union. The appearance of this English translation coincides with the upheaval of Brexit. Gilson traces the various attempts of thinkers through the centuries to describe Europe's soul and delimit its parts. The Scots, Catalonians, Flemings, and probably others may nod in agreement in Gilson's observation on how odd would be a Europe composed of the political entities that existed two and a half centuries ago. Those who think the European Union has lost its soul may not be comforted by the difficulty thinkers have had over the centuries in defining that soul. Indeed the difficulties that have thus far prevented integrating Turkey into the EU confirm Gilson's description of the conundrum involved even in distinguishing Europe's material components. And yet, the endeavor has succeeded, so that the problem of shared ideals remain inescapable. One wonders which of the thinkers in the succession studied by Gilson might grasp assent and illuminate the EU's path.

This classic study placed the saint squarely among the outstanding theologians of the Middle Ages, and stripped away the sentimentality in which popular piety had wrapped him. Gilson demonstrates in Bernard's works his blend of monastic tradition and the new learning of the early twelfth century.