Jennifer Ottman – författare

If there is a heaven and you get there, could you still sin? If not, why not, if you're still free? If there is a hell and you end up there, why couldn't you choose to repent and get out? If not, why not, if you're still free? However esoteric these questions may seem, they forced thinkers in the fourteenth century to think hard about just what it is to be free. In what, exactly, does human freedom consist? By addressing a number of theological 'limit situations', such as those mentioned above, Robert Greystones, while at Oxford University in the 1320s, developed his own philosophical theory of human freedom, which is remarkably coherent and persuasive. This volume presents for the first time the Latin critical edition of his discussions, with a clear English translation on facing pages, along with an extensive introduction, describing his life and teaching on human freedom.This volume presents the Latin critical edition, with English translation on facing pages, of six questions from Robert Greystones's Sentences commentary. Greystones's discussions provide an excellent window onto debates concerning the will at Oxford in the early 1320s, since he works out his solutions in critical dialogue with contemporaries such as William of Ockham, William of Alnwick, Robert Cowton, Richard Conington, Henry of Harclay, and Peter Aureol. In order to show the cut and thrust of these debates, the editors include many ample quotations from these thinkers, including material found only in manuscript. A clear and extensive introduction describes Greystones's life and doctrine of the will. The editors also provide a complete list of Greystones's numerous questions in the four books of his commentary, found only in Westminster Abbey MS 13.

This is the first great commentary in the Western European tradition of expounding Aristotle's On the Soul. Dated about 1235, this work by Richard Rufus of Cornwall is a major contribution to the history of Western philosophy and the study of Aristotle. Indeed, no future account of thirteenth century philosophical psychology will be able to ignore the contribution of Richard Rufus. Following Aristotle, Rufus addresses questions as diverse as 'how do we reproduce and grow', 'how do we see and hear', 'how do we understand ourselves', and 'how is our immortal soul united with our body?'Its exposition and its questions date from about 35 years before Thomas Aquinas wrote his commentary on On the Soul, so its publication will prompt a re-evaluation of Aquinas's theory of the soul. As the copious notes to this edition indicate, not only is this the earliest surviving commentary on Aristotle's On the Soul taught at a Western University, but it was read by most of Rufus's early successors. Part of this commentary was published in 1952 but this is the first complete edition of a work that disappeared from the historical record 700 years ago. In addition to the text itself, this edition features an extensive introduction which presents the reader with the subsequent tradition, both published and unpublished.

Robert Greystones on Certainty and Skepticism: Selections from His Works is a continuation of the volume previously published by Auctores Britannici Medii Aevi, Robert Greystones on the Freedom of the Will: Selections from His Commentary on the Sentences (edited by Mark Henninger, with Robert Andrews and Jennifer Ottman, 2017). In the course of preparation of the first volume, startling information arose concerning the nature and extent of Greystones' skepticism. Following draft editions of a number of Greystones' Sentences commentary questions, the most relevant five questions were selected for editing and translation.Greystones is in the tradition of Nicholas of Autrecourt, William Crathorn, Monachus Niger (the Black Monk), Nicholas Aston, and John Went, but the earliest of these figures. Building upon the 69th proposition of the Condemnation of 1277, Greystones concludes that God's unlimited power must lead to a radical skepticism about human knowledge. We cannot be certain whether we are in this life or the afterlife, in a body or not. We cannot be certain about the existence of any external object. We have no certain knowledge of cause and effect, the existence of substances, or of any contingent event. Like Descartes, Greystones held that we can be certain about our own existence (ego sum). But preempting Descartes' appeal to a beneficent, non-deceptive God, Greystones says: God does not deceive. But you deceive yourself if you insist on believing that something exists when you know that it might not! You know that God can intervene at any instant, and thus that you can never completely trust your senses. Greystones' skepticism is strikingly significant in light of the later historical development of philosophy.Recent researchers on medieval skepticism such as Henrik Lagerlund, Dominik Perler, and Jos é Luis Bermúdez show no awareness of Greystones. Indeed, Bermúdez claims that "the resources were not available in the thirteenth and fourteenth centuries to entertain those ... skeptical worries that were identified as distinctive of Cartesian skepticism." This edition of Greystones should prompt not just a footnote to, but a re-writing of, the history of philosophy.

This is the first great commentary in the Western European tradition of expounding Aristotle's Metaphysics. Dated about 1238, this work by Richard Rufus of Cornwall is a major contribution to the history of Western philosophy and the study of Aristotle. No future account of thirteenth-century metaphysics will be able to ignore its contribution.Rufus addresses questions as diverse as 'what is truth?', 'are there many eternal truths?', 'what is prime matter?', and 'how do corruptible and incorruptible substances differ?'. Rufus' views on the nature of truth were strongly influenced by Anselm, while his treatment of the problem of the eternal truths was influenced by his contemporary, Robert Grosseteste. But his views on prime matter owe more to his reading of Averroes and Averroes' understanding of the Aristotelian tradition, as well as to the influence of Augustine. Even so, while deeply indebted to the Aristotelian tradition, Rufus displays an independence and originality of thought throughout the Scriptum.The Scriptum's exposition of Aristotle and its exciting questions date from about 35 years before Thomas Aquinas wrote his commentary on the Metaphysics. Its publication will prompt a re-evaluation of the development of metaphysics in the Latin West. As the copious notes to this edition indicate, it was a very influential work that had a significant impact on the views of the two most popular early Aristotle commentators, Adam Buckfield and Albert the Great.

This is the editio princeps of the first major scholastic commentary on Aristotle'sMetaphysics, edited with features that make the work accessible. A doctrinal index summarizes many of Rufus' principal theses. An index to all the works cited by Rufus includes his many references to Averroes, whom Rufus regarded as his principal guide to the literal meaning of the text. The index generalis lists the principal questions in which Rufus states his more original positions. The extensive footnotes include many references to Rufus' predecessors and contemporaries, which allows readers to contextualize Rufus' interpretation. Finally, the introductions discuss some technical issues and introduce the reader to a few important topics in Rufus' philosophy.