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Is vision merely a state of the beholder’s sensory organ which can be explained as an immediate effect caused by external sensible objects? Or is it rather a successive process in which the observer actively scanning the surrounding environment plays a major part? These two general attitudes towards visual perception were both developed already by ancient thinkers. The former is embraced by natural philosophers (e.g., atomists and Aristotelians) and is often labelled “intromissionist”, based on their assumption that vision is an (...) |
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A tese de que o conceito espinosista de ideia de afecção, introduzido na Ética, expressa o sentido mais preciso do que seja, para o autor, o conceito de ideia da imaginação. Este texto pretende problematizar essa leitura, procurando fornecer subsídios para a hipótese de que ela não é nem inequivocamente corroborada pelo texto da Ética, nem exigida pela doutrina aí apresentada. -/- It is widely accepted by scholars that Spinoza’s concept of idea of affection, introduced in the Ethics, states his (...) |
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This book is a survey of the most important developments in Austrian philosophy in its classical period from the 1870s to the Anschluss in 1938. Thus it is intended as a contribution to the history of philosophy. But I hope that it will be seen also as a contribution to philosophy in its own right as an attempt to philosophize in the spirit of those, above all Roderick Chisholm, Rudolf Haller, Kevin Mulligan and Peter Simons, who have done so much (...) |
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Centre and Periphery in the Historiography of Philosophy: Peter Olivi and Medieval Psychology The paper inquiries into the (historiographical) question what does it mean to be a “marginal thinker” in the context of the medieval philosophy. The question is investigated on the example of Franciscan philosopher and theologian Peter Olivi (1248/49–1298) and his philosophical psychology. First, a preliminary option is introduced: for a thinker, being “marginal” depends on his relation to who is considered to be canonical. Since the most famous (...) |
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In 1675, Burchard de Volder (1643–1709) was the first professor to introduce the demonstration of experiment into a university physics course and built the Leiden Physics Theatre to accommodate this new pedagogy. When he requested the funds from the university to build the facility, he claimed that the performance of experiments would demonstrate the “truth and certainty” of the postulates of theoretical physics. Such a claim is interesting given de Volder’s lifelong commitment to Cartesian scientia. This chapter will examine de (...) |
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This paper comprises two parts. The first part is an introduction to Auriol’s moderate conceptualism, as it is presented in his Commentary on Book II of the Sentences, distinction 9, question 2, article 1. The second part is an edition of the text. In the introduction, I focus on Auriol’s use of the noetic tool of connotation. My thesis, in particular, is that connotation is a necessary prerequisite to his moderate conceptu- alism. To this purpose, the first part of this (...) |
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Both Pierre Duhem and his successors emphasized that medieval scholastics created a science of mechanics by bringing both observation and mathematical techniques to bear on natural effects. Recent research into medieval and early modern science has suggested that Aristotle's subalternate sciences also were used in this program, although the degree to which the theory of subalternation had been modified is still not entirely clear. This paper focuses on the English tradition of subalternation between 1310 and 1350, and concludes with a (...) |
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Causality plays an important role in medieval philosophical writing: even before the rediscovery of Aristotle's major works, the created universe was seen as a rational manifestation of God's action. In the later Middle Ages, the dominant genre of medieval academic writing was the commentary on an authoritative work: Aristotle's Physics and Metaphysics were frequently commented on, and both contain a great deal of material on causation. So the nature of the philosophical and theological themes which were popular in the Middle (...) |
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Talking of “medieval aesthetics” is historiographically disputable. During the Middle Ages, in fact, there is no discipline comparable with the aesthetics as from the eighteenth century we know it. In the medieval period, aesthetic considerations mostly occur in spurious contexts, and are all, so to say, pre-theoretical. They refer to different insights on what is the beautiful and what relationship holds between the beauty and its artistic expression. In the Middle Ages, that is, one can frequently encounters forms we would (...) |
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In the early modern age, two causal models are clearly identifiable: action at a distance—a typical Renaissance paradigm, widespread among thinkers involved in natural magic and seventeenth-century Neoplatonists—and action by contact, on which both the Aristotelians and the Cartesians agreed. Pierre Gassendi too seems to endorse the motto: ‘Nihil agit in distans nisi prius agit in medium’ [Nothing acts at a distance unless it acts through a medium]. In this essay, it will be shown that a third causal model exists, (...) |
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This paper surveys the main issues in Suárez’s theory of visual perception, which in its complexity and systematical ordering has not been explored yet. These questions, exposed in the first five questions of the seventh disputation De sensibus exterioribus in particulari of Suárez’s Commentaria una cum quaestionibus in libros Aristotelis and in the first two sections of the fifth disputation De potentiis cognoscitivis in communi, are the following: 1) the nature of light; 2) the nature of colour; 3) the formal (...) |
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