Great Medieval Thinkers - Böcker

Archbishop of Canterbury from 1272 until his death in 1279, the Dominican friar Robert Kildwardby has long been known primarily for his participation in the Oxford Prohibitions of 1277, but his contributions spread far wider. A central figure in the Late Middle Ages, Kilwardby was one of the earliest commentators of the work of Aristotle, as well as an unwavering proponent of Augustinian thought and a believer of the plurality of forms. Although he was a prominent thinker of the time, key areas of his philosophical thought remain unexamined in contemporary scholarship. José Filipe Silva here offers the first book-length analysis of Kilwardby's full body of work, which is essential in understanding both the reception of Aristotle in the Latin West and the developments of later medieval philosophy. Beginning with his early philosophical commitments, Silva tracks Kilwardby's life and academic thought, including his theories on knowledge, moral happiness, and the nature of the soul, along with his attempts to reconcile Augustinian and Aristotelian thought. Ultimately, Robert Kilwardby offers a comprehensive overview of an unsung scholar, solidifying his philosophical legacy as one of the most influential authors of the Late Middle Ages.

Archbishop of Canterbury from 1272 until his death in 1279, the Dominican friar Robert Kildwardby has long been known primarily for his participation in the Oxford Prohibitions of 1277, but his contributions spread far wider. A central figure in the Late Middle Ages, Kilwardby was one of the earliest commentators of the work of Aristotle, as well as an unwavering proponent of Augustinian thought and a believer of the plurality of forms. Although he was a prominent thinker of the time, key areas of his philosophical thought remain unexamined in contemporary scholarship. José Filipe Silva here offers the first book-length analysis of Kilwardby's full body of work, which is essential in understanding both the reception of Aristotle in the Latin West and the developments of later medieval philosophy. Beginning with his early philosophical commitments, Silva tracks Kilwardby's life and academic thought, including his theories on knowledge, moral happiness, and the nature of the soul, along with his attempts to reconcile Augustinian and Aristotelian thought. Ultimately, Robert Kilwardby offers a comprehensive overview of an unsung scholar, solidifying his philosophical legacy as one of the most influential authors of the Late Middle Ages.

This volume provides a brief and accessible introduction to the 9th-century philosopher and theologian John Scottus Eriugena, who was perhaps the most important philosophical thinker to appear in Latin Christendom in the period between Augustine and Anselm. Eriugena was known as the interpreter of Greek thought to the Latin West, particularly as teacher to Frankish emperor Charles the Bald, and this book emphasizes the relation of Eriugena's thought to his Greek and Latin sources, while also looking at his speculative philosophy.

This volume provides a brief and accessible introduction to the 9th-century philosopher and theologian John Scottus Eriugena, who was perhaps the most important philosophical thinker to appear in Latin Christendom in the period between Augustine and Anselm. Eriugena was known as the interpreter of Greek thought to the Latin West, particularly as teacher to Frankish emperor Charles the Bald, and this book emphasizes the relation of Eriugena's thought to his Greek and Latin sources, while also looking at his speculative philosophy.

In this book, James McEvoy provides a brief, accessible introduction to the thought of Robert Grosseteste (c.1168-1253). Grosseteste was the initiator of the English scientific tradition, one of the first chancellors of Oxford University, and a famous teacher and commentator on the newly discovered works of Aristotle. Despite his importance, very little of his work is available in English. McEvoy translates into English brief passages from Grosseteste's own writings which are of central importance to his thought and builds around them the first general, inclusive overview of the entire range of Grosseteste's intellectual achievement.

Renowned medievalist G.R. Evans here provides a concise introduction to St. Bernard of Clairvaux (1090-1153), a figure of towering importance on the twelfth-century monastic and theological scene. After a brief overview of Bernard's life, Evans focuses on a few major themes in his work, including his theology of spirituality and his theology of the political life of the Church. The only available introduction to Bernard's life and thought, this latest addition to the Great Medieval Thinkers series will appeal to a wide audience of students and scholars of history and theology.

Renowned medievalist G.R. Evans here provides a concise introduction to St. Bernard of Clairvaux (1090-1153), a figure of towering importance on the twelfth-century monastic and theological scene. After a brief overview of Bernard's life, Evans focuses on a few major themes in his work, including his theology of spirituality and his theology of the political life of the Church. The only available introduction to Bernard's life and thought, this latest addition to the Great Medieval Thinkers series will appeal to a wide audience of students and scholars of history and theology.

The nature and content of the thought of Duns Scotus (c. 1266-1308) remains largely unknown except by the expert. This book provides an accessible account of Scotus' theology, focusing both on what is distinctive in his thought, and on issues where his insights might prove to be of perennial value.

The nature and content of the thought of Duns Scotus (c.1266-1308) remains largely unknown except by the expert. This book provides an accessible account of Scotus's theology, focusing both on what is distinctive in his thought, and on issues where his insights might prove to be of perennial value.

This book offers a brief, accessible introduction to the thought of Boethius. After a survey of Boethius's life and work, Marenbon explicates his theological method, and devotes separate chapters to his arguments about good and evil, fortune, fate and free will, and the problem of divine foreknowledge. Marenbon also traces Boethius's influence on the work of such thinkers as Aquinas and Duns Scotus.

This is a brief and accessible introduction to the thought of the great Franciscan theologian St. Bonaventure (c. 1217-74). Cullen focuses on the long-debated relation between philosophy and theology in the work of this important but neglected thinker, revealing Bonaventure as a great synthesizer. Cullen's exposition also shows in a new and more nuanced way Bonaventure's debt to Augustine, while making clear how he was influenced by Aristotle. The book is organized according to the categories of Bonaventure's own classic text. De reductione artium ad theologiam. Part I is devoted to the definition of Christian Wisdom. In Part II, "The Light of Philosophical Knowledge," individual chapters are devoted to Bonaventure's physics, metaphysics, and moral philosophy. Part III, "The Light of Theological Knowledge," includes chapters on the Trinity, Creation, Sin, the Incarnation, Grace, the Sacraments, and the Last Things.

This is a brief and accessible introduction to the thought of the great Franciscan theologian St. Bonaventure (c. 1217-74). Cullen focuses on the long-debated relation between philosophy and theology in the work of this important but neglected thinker, revealing Bonaventure as a great synthesizer. Cullen's exposition also shows in a new and more nuanced way Bonaventure's debt to Augustine, while making clear how he was influenced by Aristotle. The book is organized according to the categories of Bonaventure's own classic text. De reductione artium ad theologiam. Part I is devoted to the definition of Christian Wisdom. In Part II, "The Light of Philosophical Knowledge," individual chapters are devoted to Bonaventure's physics, metaphysics, and moral philosophy. Part III, "The Light of Theological Knowledge," includes chapters on the Trinity, Creation, Sin, the Incarnation, Grace, the Sacraments, and the Last Things.

Peter Lombard is best known as the author of a celebrated work entitled Book of Sentences, which for several centuries served as the standard theological textbook in the Christian West. It was the subject of more commentaries than any other work of Christian literature besides the Bible itself. The Book of Sentences is essentially a compilation of older sources, from the Scriptures and Augustine down to several of the Lombard's contemporaries, such as Hugh of Saint Victor and Peter Abelard. Its importance lies in the Lombard's organisation of the theological material, his method of presentation, and the way in which he shaped doctrine in several major areas. Despite his importance, however, there is no accessible introduction to Peter Lombard's life and thought available in any modern language. This volume fills this considerable gap. Philipp W. Rosemann begins by demonstrating how the Book of Sentences grew out of a long tradition of Christian reflection-a tradition, ultimately rooted in Scripture, which by the twelfth century had become ready to transform itself into a theological system. Turning to the Sentences , Rosemann then offers a brief exposition of the Lombard's life and work. He proceeds to a book-by-book examination and interpretation of its main topics, including the nature and attributes of God, the Trinity, creation, angelology, human nature and the Fall, original sin, Christology, ethics, and the sacraments. He concludes by exploring how the Sentences helped shape the further development of the Christian tradition, from the twelfth century through the time of Martin Luther.

Peter Lombard is best known as the author of a celebrated work entitled Book of Sentences, which for several centuries served as the standard theological textbook in the Christian West. It was the subject of more commentaries than any other work of Christian literature besides the Bible itself. The Book of Sentences is essentially a compilation of older sources, from the Scriptures and Augustine down to several of the Lombard's contemporaries, such as Hugh of Saint Victor and Peter Abelard. Its importance lies in the Lombard's organisation of the theological material, his method of presentation, and the way in which he shaped doctrine in several major areas. Despite his importance, however, there is no accessible introduction to Peter Lombard's life and thought available in any modern language. This volume fills this considerable gap. Philipp W. Rosemann begins by demonstrating how the Book of Sentences grew out of a long tradition of Christian reflection-a tradition, ultimately rooted in Scripture, which by the twelfth century had become ready to transform itself into a theological system. Turning to the Sentences , Rosemann then offers a brief exposition of the Lombard's life and work. He proceeds to a book-by-book examination and interpretation of its main topics, including the nature and attributes of God, the Trinity, creation, angelology, human nature and the Fall, original sin, Christology, ethics, and the sacraments. He concludes by exploring how the Sentences helped shape the further development of the Christian tradition, from the twelfth century through the time of Martin Luther.

Constant J. Mews offers an intellectual biography of two of the best known personalities of the twelfth century. Peter Abelard was a controversial logician at the cathedral school of Notre-Dame in Paris when he first met Heloise, who was the brilliant and outspoken niece of a cathedral canon and who was then engaged in the study of philosophy. After an intense love affair and the birth of a child, they married in secret in a bid to placate her uncle. Nonetheless the vengeful canon Fulbert had Abelard castrated, following which he became a monk at St. Denis, while Heloise became a nun at Argenteuil. Mews, a recognized authority on Abelard's writings, traces his evolution as a thinker from his earliest work on dialectic (paying particular attention to his debt to Roscelin of Compiègne and William of Champeaux) to his most mature reflections on theology and ethics. Abelard's interest in the doctrine of universals was one part of his broader philosophical interest in language, theology, and ethics, says Mews. He argues that Heloise played a significant role in broadening Abelard's intellectual interests during the period 1115-17, as reflected in a passionate correspondence in which the pair articulated and debated the nature of their love. Mews believes that the sudden end of this early relationship provoked Abelard to return to writing about language with new depth, and to begin applying these concerns to theology. Only after Abelard and Heloise resumed close epistolary contact in the early 1130s, however, did Abelard start to develop his thinking about sin and redemption--in ways that respond closely to the concerns of Heloise. Mews emphasizes both continuity and development in what these two very original thinkers had to say.

This will be a brief, accessible introduction to the lives and thought of two of the most controversial personalities of the Middle Ages. Abelard and Heloise are familiar names. It is their "star quality," argues Constant Mews, that has prevented them from being seen clearly in the context of 12th-century thought - that task he has set himself in this book. He contends that the dramatic intensity of these famous lives needs to be examined in the broader context of their shared commitment to the study of philosophy.

This is a brief, accessible introduction to the thought of the philosopher John Buridan (ca. 1295-1361). Little is known about Buridan's life, most of which was spent studying and then teaching at the University of Paris. Buridan's works are mostly by-products of his teaching. They consist mainly of commentaries on Aristotle, covering the whole extent of Aristotelian philosophy, ranging from logic to metaphysics, to natural science, to ethics and politics. Aside from these running commentaries on Aristotle's texts, Buridan wrote influential question-commentaries. These were a typical genre of the medieval scholastic output, in which the authors systematically and thoroughly discussed the most problematic issues raised by the text they were lecturing on. The question-format allowed Buridan to work out in detail his characteristically nominalist take on practically all aspects of Aristotelian philosophy, using the conceptual tools he developed in his works on logic. Buridan's influence in the late Middle Ages can hardly be overestimated. His ideas quickly spread not only through his own works, but to an even larger extent through the work of his students and younger colleagues, such as Nicholas Oresme, Marisilius of Inghen, and Albert of Saxony, who in turn became very influential themselves, and turned Buridan's ideas into standard textbook material in the curricula of many late medieval European universities. With the waning of scholasticism Buridan's fame quickly faded. Gyula Klima argues, however, that many of Buridan's academic concerns are strikingly similar to those of modern philosophy and his work sometimes quite directly addresses modern philosophical questions.

This is a brief, accessible introduction to the thought of the philosopher John Buridan (ca. 1295-1361). Little is known about Buridan's life, most of which was spent studying and then teaching at the University of Paris. Buridan's works are mostly by-products of his teaching. They consist mainly of commentaries on Aristotle, covering the whole extent of Aristotelian philosophy, ranging from logic to metaphysics, to natural science, to ethics and politics. Aside from these running commentaries on Aristotle's texts, Buridan wrote influential question-commentaries. These were a typical genre of the medieval scholastic output, in which the authors systematically and thoroughly discussed the most problematic issues raised by the text they were lecturing on. The question-format allowed Buridan to work out in detail his characteristically nominalist take on practically all aspects of Aristotelian philosophy, using the conceptual tools he developed in his works on logic. Buridan's influence in the late Middle Ages can hardly be overestimated. His ideas quickly spread not only through his own works, but to an even larger extent through the work of his students and younger colleagues, such as Nicholas Oresme, Marisilius of Inghen, and Albert of Saxony, who in turn became very influential themselves, and turned Buridan's ideas into standard textbook material in the curricula of many late medieval European universities. With the waning of scholasticism Buridan's fame quickly faded. Gyula Klima argues, however, that many of Buridan's academic concerns are strikingly similar to those of modern philosophy and his work sometimes quite directly addresses modern philosophical questions.

The first book in the Great Medieval Thinkers series to focus on an Islamic philosopher. It offers a brief, accessible introduction to the thought of the philosopher al -Kindi (died roughly 870 AD). His works, though brief, are of great historical importance. Al-Kindi was the first philosopher of the Islamic world. Peter Adamson will survey what is known of al-Kindi's life, examine his thought on a wide range of topics, and consider the relationship of al-Kindi's work to his Greek sources.

This will be the first book in the Great Medieval Thinkers series to focus on an Islamic philosopher. It will offer a brief, accessible introduction to the thought of the philosopher al-Kindî (died about 870 AD). The classical tradition of Arabic philosophy may be said to have five most prominent figures: al-Kindî, al-Fârâbî, Avicenna, al-Ghazâlî, and Averroes. Of these, only al-Kindî has not been the subject of a scholarly monograph. This is despite the fact that his philosophy is much more tractable than that of the others insofar as the corpus of his surviving works is of modest size. His works, though brief, are of great historical importance. Al-Kindî was the first philosopher of the Islamic world. He was a central figure in the translation movement of 9th-century Baghdad, which rendered much of Greek philosophy, science, and medicine into Arabic. His works are also of great intrinsic philosophical interest, since al-Kindî, in engaging with the Greek tradition, develops original theories on key questions of philosophy of religion, metaphysics, physical science, and ethics. Peter Adamson will survey what is known of al-Kindîs life, examine his thought on a wide range of topics, and consider the relationship of al-Kindîs work to his Greek sources. Adamson is also preparing a one-volume translation of al-Kindîs works to be published in OUP Pakistan's series, Studies in Islamic Philosophy. Together these two volumes will offer the only reliable access for non-specialists to this important thinker.

John Wyclif (d. 1384) has too frequently been described as "Morning Star of the Reformation" and only recently begun to be studied as a fourteenth-century English philosopher and theologian. This work draws on recent scholarship situating Wyclif in his fourteenth-century milieu to present a survey of his thought and writings as a coherent theological position arising from Oxford's "Golden Age" of theology. Lahey argues that many of Wyclif's best known critiques of the fourteenth-century Church arise from his philosophical commitment to an Augustinian realism evocative of the thought of Robert Grosseteste and Anselm of Canterbury. This realism is comprehensible in terms of Wyclif's sustained focus on semantics and the properties of terms and propositions, a "linguistic turn" characterizing post-Ockham philosophical theology. Arising from this propositional realism is a strong emphasis on the place of Scripture in both formal and applied theology, which was the starting point for many of Wyclif's quarrels with the ecclesiastical status quo in late fourteenth-century England. This survey takes into account both Wyclif's earlier, philosophical works and his later works, including sermons and Scripture commentary. Wyclif's belief that Scripture is the eternal and perfect divine word, the paradigm of human discourse and the definitive embodiment of truth in creation is central to an understanding of the ties he believes relate theoretical and practical philosophy to theology. This connection links Wyclif's interest in the propositional structure of reality to his realism, his hermeneutic program, and to his agenda for reform of the Church. Lahey's survey also highlights Wyclif's rejection of Bradwardine's determinism in favor of a model of human freedom in light of God's perfect foreknowledge, and also explores the relation of Wyclif's spatiotemporal atomism to his rejection of transubstantiation. This is the first book-length, comprehensive survey of Wyclif's thought, and will be of interest to students of later medieval theology, philosophy, history, and literature.

John Wyclif (d.1384) has too frequently been described as "Morning Star of the Reformation" and only recently begun to be studied as a fourteenth-century English philosopher and theologian. This work draws on recent scholarship situating Wyclif in his fourteenth-century milieu to present a survey of his thought and writings as a coherent theological position arising from Oxford's "Golden Age" of theology. Lahey argues that many of Wyclif's best known critiques of the fourteenth-century Church arise from his philosophical commitment to an Augustinian realism evocative of the thought of Robert Grosseteste and Anselm of Canterbury. This realism is comprehensible in terms of Wyclif's sustained focus on semantics and the properties of terms and propositions, a "linguistic turn" characterizing post-Ockham philosophical theology. Arising from this propositional realism is a strong emphasis on the place of Scripture in both formal and applied theology, which was the starting point for many of Wyclif's quarrels with the ecclesiastical status quo in late fourteenth-century England. This survey takes into account both Wyclif's earlier, philosophical works and his later works, including sermons and Scripture commentary. Wyclif's belief that Scripture is the eternal and perfect divine word, the paradigm of human discourse and the definitive embodiment of truth in creation is central to an understanding of the ties he believes relate theoretical and practical philosophy to theology. This connection links Wyclif's interest in the propositional structure of reality to his realism, his hermeneutic program, and to his agenda for reform of the Church. Lahey's survey also highlights Wyclif's rejection of Bradwardine's determinism in favor of a model of human freedom in light of God's perfect foreknowledge, and also explores the relation of Wyclif's spatiotemporal atomism to his rejection of transubstantiation. This is the first book-length, comprehensive survey of Wyclif's thought, and will be of interest to students of later medieval theology, philosophy, history, and literature.

Sandra Visser and Thomas Williams offer a brief, accessible introduction to the life and thought of St. Anselm (c. 1033-1109). Anselm, who was Archbishop of Canterbury for the last 16 years of his life, is unquestionably one of the foremost philosopher-theologians of the Middle Ages. Indeed he may have been the greatest Christian thinker in the 800 years between Augustine and Aquinas. His keen and rigorous thinking earned him the title 'The Father of Scholasticism.' The influence of his contributions to ethics and philosophical theology is clearly discernible in figures as various as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-thirteenth and fourteenth centuries, and the Protestant Reformers. The prevalence of self-identified Anselmians - and anti-Anselmians - in contemporary philosophy of religion attests to the enduring importance of his approach to the divine nature. Visser and Williams's book falls into two main parts. The first will elucidate Anselm's metaphysics, concluding with an examination of Anselm's account of truth, which serves as a capstone for his metaphysical system. The second part focuses on Anselm's theory of knowledge. Topics considered include Anselm's general account of cognition and his odd but compelling theory of language-acquisition and the role it plays in discourse about the divine. The third section of the book is devoted to the moral life. Anselm's account of the foundations of ethics is philosophically of great interest, the authors show, because it effectively combines insights that contemporary philosophers have thought to be antithetical. In the fourth and last section, they turn to Anselm's philosophical explorations of Christian doctrine, including Redemption, the Trinity, and the Incarnation. They show how Anselm puts his metaphysical system to work in establishing the coherence of Christian doctrine and explain how his philosophical theology rests on his theory of knowledge.

Sandra Visser and Thomas Williams offer a brief, accessible introduction to the life and thought of St. Anselm (c. 1033-1109). Anselm, who was Archbishop of Canterbury for the last 16 years of his life, is unquestionably one of the foremost philosopher-theologians of the Middle Ages. Indeed he may have been the greatest Christian thinker in the 800 years between Augustine and Aquinas. His keen and rigorous thinking earned him the title 'The Father of Scholasticism.' The influence of his contributions to ethics and philosophical theology is clearly discernible in figures as various as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-thirteenth and fourteenth centuries, and the Protestant Reformers. The prevalence of self-identified Anselmians - and anti-Anselmians - in contemporary philosophy of religion attests to the enduring importance of his approach to the divine nature. Visser and Williams's book falls into two main parts. The first will elucidate Anselm's metaphysics, concluding with an examination of Anselm's account of truth, which serves as a capstone for his metaphysical system. The second part focuses on Anselm's theory of knowledge. Topics considered include Anselm's general account of cognition and his odd but compelling theory of language-acquisition and the role it plays in discourse about the divine. The third section of the book is devoted to the moral life. Anselm's account of the foundations of ethics is philosophically of great interest, the authors show, because it effectively combines insights that contemporary philosophers have thought to be antithetical. In the fourth and last section, they turn to Anselm's philosophical explorations of Christian doctrine, including Redemption, the Trinity, and the Incarnation. They show how Anselm puts his metaphysical system to work in establishing the coherence of Christian doctrine and explain how his philosophical theology rests on his theory of knowledge.

Ibn Sina - Avicenna in Latin - (980-1037) played a considerable role in the development of both eastern and western philosophy and science. His contributions to the fields of logic, natural science, psychology, metaphysics and theology and even medicine are difficult to overstate. The great Islamic philosopher al-Ghazali thought that if one could show the incoherence of Avicenna's thought, then one would have shown the incoherence of philosophy in general. No other author is directly cited by Thomas Aquinas more often than Avicenna. But Avicenna's significance and influence do not stop with the medieval period. His logic, natural philosophy, and metaphysics are still taught in the Islamic world as living philosophy. And many contemporary Catholic and evangelical Christian philosophers still come under his influence through Aquinas's work. Despite Avicenna's important place in the history of ideas, however, there is no single volume that both does justice to the complete range of his intellectual activity and provides a rigorous analysis of the philosophical content of his thought. This book is designed to remedy that lack. It will provide a general introduction to Avicenna's intellectual system and offer a careful philosophical analysis of most of the major aspects of his thought, presented in such a way as to be accessible to students as well as serving as a resource for specialists in Islamic studies, philosophers, and historians of science.

Ibn Sina - Avicenna in Latin - (980-1037) played a considerable role in the development of both eastern and western philosophy and science. His contributions to the fields of logic, natural science, psychology, metaphysics and theology and even medicine are difficult to overstate. The great Islamic philosopher al-Ghazali thought that if one could show the incoherence of Avicenna's thought, then one would have shown the incoherence of philosophy in general. No other author is directly cited by Thomas Aquinas more often than Avicenna. But Avicenna's significance and influence do not stop with the medieval period. His logic, natural philosophy, and metaphysics are still taught in the Islamic world as living philosophy. And many contemporary Catholic and evangelical Christian philosophers still come under his influence through Aquinas's work. Despite Avicenna's important place in the history of ideas, however, there is no single volume that both does justice to the complete range of his intellectual activity and provides a rigorous analysis of the philosophical content of his thought. This book is designed to remedy that lack. It will provide a general introduction to Avicenna's intellectual system and offer a careful philosophical analysis of most of the major aspects of his thought, presented in such a way as to be accessible to students as well as serving as a resource for specialists in Islamic studies, philosophers, and historians of science.

Born in Saxony in 1096, Hugh became an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, where he spent the remainder of his life, eventually becoming the head of the school there. His writings cover the whole range of arts and sacred science taught in his day. Paul Rorem offers a basic introduction to Hugh's theology, through a comprehensive survey of his works. He argues that Hugh is best understood as a teacher of theology, and that his numerous and varied writings are best appreciated as a comprehensive pedagogical program of theological education and spiritual formation. Drawing his evidence not only from Hugh's own descriptions of his work but from the earliest manuscript traditions of his writings, Rorem organizes and presents his corpus within a tri-part framework. Upon a foundation of training in the liberal arts and history, a structure of doctrine is built up, which is finally adorned with moral formation. Within this scheme of organization, Rorem treats each of Hugh's major works (and many minor ones) in its appropriate place, orienting the reader briefly yet accurately to its contents, as well as its location in Hugh's overarching program of theological pedagogy.

Born in Saxony in 1096, Hugh became an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, where he spent the remainder of his life, eventually becoming the head of the school there. His writings cover the whole range of arts and sacred science taught in his day. Paul Rorem offers a basic introduction to Hugh's theology, through a comprehensive survey of his works. He argues that Hugh is best understood as a teacher of theology, and that his numerous and varied writings are best appreciated as a comprehensive pedagogical program of theological education and spiritual formation. Drawing his evidence not only from Hugh's own descriptions of his work but from the earliest manuscript traditions of his writings, Rorem organizes and presents his corpus within a tri-part framework. Upon a foundation of training in the liberal arts and history, a structure of doctrine is built up, which is finally adorned with moral formation. Within this scheme of organization, Rorem treats each of Hugh's major works (and many minor ones) in its appropriate place, orienting the reader briefly yet accurately to its contents, as well as its location in Hugh's overarching program of theological pedagogy.

This book introduces readers to Abu Bakr al-Razi (known in Latin as Rhazes), one of the most innovative and divisive figures of the early philosophical tradition in the Islamic world. Drawing on his extant works on ethics and a range of quotations and testimony from often hostile medieval authors, Adamson reconstructs Razi's cosmological system, which posits four principles alongside God for the making of the universe: Soul, Matter, Time, and Place. Adamson argues that this system is fundamentally based on Plato, while it accepts Aristotle's physics as a "relative" or superficial description of the universe. This notorious theory of the "five eternals" led to charges of heresy. But through an examination of his debates with contemporary Islamic theologians and representatives of Ismaili Shiism, Adamson shows that Razi's ideas about religion and prophecy may have been distorted by intellectual opponents. Razi's scientific contributions are also considered in depth. One chapter is devoted to the philosophically rewarding aspects of Razi's extensive writings on medicine. His ideas about alchemy are also discussed along with his atomist account of matter. The final chapter looks at Razi's views on ethics, and argues against a prominent interpretation of him as a hedonist inspired by Epicureanism. The book presupposes no prior knowledge of Razi or specialist knowledge of this period in the history of philosophy. It will be rewarding for anyone with an interest in the reception of Greek philosophy, especially Plato, in the history of medicine, or of medieval philosophy more generally.