Norman Kretzmann - Böcker

About Aquinas: St Thomas Aquinas lived from 1224/5 to 1274, mostly in his native Italy but for a time in France. He was the greatest of the medieval philosopher/theologians, and one of the most important of all Western thinkers. His most famous books are the two summaries of his teachings, the Summa contra gentiles and the Summa theologiae. About this book: Norman Kretzmann expounds and criticizes Aquinas's natural theology of creation, which is `natural' (or philosophical) in virtue of Aquinas's having developed it without depending on the data of Scripture. The Metaphysics of Creation is a continuation of the project Kretzmann began in The Metaphysics of Theism, moving the focus from the first to the second book of Aquinas's Summa contra gentiles.Here we find Aquinas building upon his account of the existence and nature of God, arguing that the existence of things other than God must be explained by divine creation out of nothing. He develops arguments to identify God's motivation for creating, to defend the possibility of a beginningless created universe, and to explain the origin of species. He then focuses exclusively on creatures with intellects, with the result that more than half of his natural theology of creation constitutes a philosophy of mind. Kretzmann gives a masterful guide through all these arguments. As before, he not only expounds Aquinas's natural theology, but advocates it as the best historical instance available to us.

About Aquinas:St Thomas Aquinas lived from 1224/5 to 1274, mostly in his native Italy but for a time in France. He was the greatest of the medieval philosopher/theologians, and one of the most important of all Western thinkers. His most famous books are the two summaries of his teachings, the Summa contra gentiles and the Summa theologiae.About the book:The Metaphysics of Theism presents an explanation and evaluation of Aquinas's natural theology, the paradigm of which is the first book of the Summa contra gentiles. But in addition to considering this as a monumental achievement of medieval philosophy, Norman Kretzmann approaches it as a continuing enterprise which can be developed with considerable benefit in contemporary philosophy.Professor Kretzmann follows Aquinas in seeing natural theology as the means of integrating philosophy and theology. What makes this enterprise natural theology is its forgoing of appeals to revelation as evidence for the truth of propositions. What makes it natural theology is its agenda: to investigate, by means of analysis and argument, not only the existence and nature of God but also the relation of everything else--especially human nature and behaviour--to God considered as reality's first principle. Professor Kretzmann argues that natural theology offers the only route by which philosophers can, as philosophers, approach theological propositions, and that the one presented in this book is the best available natural theology.

About Aquinas: St Thomas Aquinas lived from 1224/5 to 1274, mostly in his native Italy but for a time in France. He was the greatest of the medieval philosopher/theologians, and one of the most important of all Western thinkers. His most famous books are the two summaries of his teachings, the Summa contra gentiles and the Summa theologiae.About this book: Norman Kretzmann expounds and criticizes Aquinas's natural theology of creation, which is 'natural' (or philosophical) in virtue of Aquinas's having developed it without depending on the data of Scripture. The Metaphysics of Creation is a continuation of the project Kretzmann began in The Metaphysics of Theism, moving the focus from the first to the second book of Aquinas's Summa contra gentiles.Here we find Aquinas building upon his account of the existence and nature of God, arguing that the existence of things other than God must be explained by divine creation out of nothing. He develops arguments to identify God's motivation for creating, to defend the possibility of a beginningless created universe, and to explain the origin of species. He then focuses exclusively on creatures with intellects, with the result that more than half of his natural theology of creation constitutes a philosophy of mind. Kretzmann gives a masterful guide through all these arguments. As before, he not only expounds Aquinas's natural theology, but advocates it as the best historical instance available to us.

Richard Kilvington was an obscure fourteenth-century philosopher whose Sophismata deal with a series of logic-linguistic conundrums of a sort which featured extensively in philosophical discussions of this period. Originally published in 1990, this was the first ever translation or edition of his work. As well as an introduction to Kilvington's work, the editors provide a detailed commentary. This edition will prove of considerable interest to historians of medieval philosophy who will realise from the evidence presented here that Kilvington deserves to be studied just as seriously as Duns Scotus or William of Ockham.

This is the first of a three-volume anthology intended as a companion to The Cambridge History of Later Medieval Philosophy. Volume 1 is concerned with the logic and the philosophy of language, and comprises fifteen important texts on questions of meaning and inference that formed the basis of Medieval philosophy. As far as is practicable, complete works or topically complete segments of larger works have been selected. The editors have provided a full introduction to the volume and detailed introductory headnotes to each text; the volume is also indexed comprehensively.

This 1982 book is a history of the great age of scholastism from Abelard to the rejection of Aristotelianism in the Renaissance, combining the highest standards of medieval scholarship with a respect for the interests and insights of contemporary philosophers, particularly those working in the analytic tradition. The volume follows on chronologically from The Cambridge History of Later Greek and Early Medieval Philosophy, though it does not continue the histories of Greek and Islamic philosophy but concentrates on the Latin Christian West. Unlike other histories of medieval philosophy that divide the subject matter by individual thinkers, it emphasises the parts of more historical and theological interest. This volume is organised by those topics in which recent philosophy has made the greatest progress.

This book is about determinisism. It contains the two most important commentaries on the determinists' sea battle argument, and on other deterministic arguments besides. It includes the earliest full exposition of the Reaper argument for determinism, and a discussion of whether there can be changeless knowledge of the passage of time. It also contains the two fullest expositions of the idea that it is not truth, but only definite truth, that would imply determinism.Ammonius and Boethius both wrote commentaries on Aristotle's On Interpretation and on its ninth chapter, where Aristotle discusses the sea battle. Their comments are crucial, for Ammonius' commentary influenced the Islamic the Islamic Middle Ages, while that of Boethius was of equal importance to medieval Latin-speaking philosophers. It was once argued that Boethius was influenced by Ammonius, but these translations are published together in this volume to enable the reader to see clearly that this was not the case. Ammonius draws on the fourth- and fifth-century Neoplatonists lamblichus, Syrianus, and Proclus. He arranges his argument around three major deterministic arguments and is our main source for one of them, the Reaper argument, which has hitherto received insufficient attention. Boethius, on the other hand, draws on controversies from 300 years earlier between Stoics and Aristotelians as recorded by Alexander of Aphrodisias and Porphyry. This volume is essential reading for all those with an interest in the history of determinism. Ammonius' commentary on the first eight chapters of Aristotle's On Interpretation has appeared in a previously published volume in this series, translated by David Blank.

The studies that make up this book were written and brought together to honor the memory of Jan Pinborg. His unexpected death in 1982 at the age of forty-five shocked and saddened students of medieval philosophy everywhere and left them with a keen sense of disappoint­ ment. In his fifteen-year career Jan Pinborg had done so much for our field with his more than ninety books, editions, articles, and reviews and had done it all so well that we recognized him as a leader and counted on many more years of his scholarship, his help, and his friendship. To be missed so sorely by his international colleagues in an academic field is a mark of Jan's achievement, but only of one aspect of it, for historians of philosophy are not the only scholars who have reacted in this way to Jan's death. In his decade and a half of intense productivity he also acquired the same sort of special status among historians of linguistics, whose volume of essays in his memory is being G. L. Bursill-Hall almost simultane­ published under the editorship of ously with this one. Sten Ebbesen, Jan's student, colleague, and successor as Director of the Institute of Medieval Greek and Latin Philology at the University of Copenhagen, has earned the gratitude of all of us by memorializing Jan 1 in various biographical sketches, one of which is accompanied by a 2 complete bibliography of his publications.