By Copleston, Frederick
Read or Download A History of Philosophy - Ockham to the Speculative Mystics (Christian Library) PDF
Best other social sciences books
The main entire compilation of the works of Abelard and Heloise ever provided in one quantity in English, The Letters and different Writings gains a correct and stylistically devoted new translation of either The Calamities of Peter Abelard and the outstanding letters it sparked among the ill-fated twelfth-century thinker and his very good former pupil and lover -- an trade whose highbrow ardour, formal virtuosity, and mental drama distinguish it as probably the most outstanding correspondences in eu heritage.
This absolutely revised and up-to-date creation to political sociology contains the burgeoning literature on globalization and exhibits how modern politics is associated with cultural matters, social constitution and democratizing social motion. New fabric on worldwide governance, human rights, worldwide social activities, worldwide mediaNew dialogue of democracy and democratizationClearly lays out what's at stake in identifying among possible choices of cosmopolitanism, imperialism and nationalismIncludes extra dialogue of the significance of learning tradition to political sociology
- Decision by Objectives
- Class, Culture and Social Change: On the Trail of the Working Class
- خانم یگانه، من وکیل مدافع هیچ کس نیستم
- Philosophy for Laymen
Extra info for A History of Philosophy - Ockham to the Speculative Mystics (Christian Library)
Ockham also composed Summulae in libros Physicorum (or Philosophia naturalis) and Quaestiones in libros Physicorum. As to the Tractatus de successivis, this is a compilation made by another hand from an authentic work of Ockham, namely the Expositio super libros Physicorum. Boehner makes it clear that it can be used as a source for Ockham’s doctrine. ’ The authenticity of the Quaestiones diversae: De relatione, de puncto, de negatione, is also doubtful. 3 4 Theological works by Ockham include the Quodlibeta VII, the Tractatus de Sacramento Altaris or De Corpore Christi (which seems to contain two distinct treatises) and the Tractatus de praedestinatione et de praescientia Dei et de futuris contingentibus.
The natural sign is the concept. Whether we are English and use the word ‘man’ or whether we are French and use the word ‘homme’, the concept or logical significance of the term is the same. The words are different, but their meaning is the same. Ockham distinguished, therefore, both the spoken word (terminus prolatus) and the written word (terminus scriptus) from the concept (terminus conceptus or intentio animae), that is, the term considered according to its meaning or logical significance. Ockham called the concept or terminus conceptus a ‘natural sign’ because he thought that the direct apprehension of anything causes naturally in the human mind a concept of that thing.
Quite apart from the question whether there is or is not such a problem, the resolute denial that there is a problem facilitates, I think, the taking of further steps on the road to nominalism which Petrus Aureoli himself did not take. After all, Ockham regarded his theory of universals as simply the logical conclusion, of the truth that only individuals exist. 47 48 Again, though it can be said with truth that Durandus’s assertion that universality belongs only to the concept and Petrus Aureoli’s and Henry of Harclay’s assertions that the universal concept is a fabrication of the mind and that universality has esse obiectivum only in the concept do not constitute a rejection of moderate realism, yet the tendency shown by Petrus Aureoli and Henry of Harclay to explain the genesis of the universal concept by reference to a confused or less clear impression of the individual does facilitate a breakaway from the theory of universals maintained by Thomas Aquinas.