Late
Antiquity
Early
Medieval
Age
UNI 104
Understanding Nature and Knowledge
Fifth Week
Late Antiquity and Early Middle Ages
Instructor: Ahmet Ademoglu,
Spring 2011
PhD
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
From Neoplatonism to Modern Science : Outline
Neoplatonists and their Aristotelian commentaries.
Late
Antiquity
Early
Medieval
Age
Roman authors.
Latin Encyclopedists.
The Islamic Aristotelianism.
Early medieval theologians before the translations.
Translations of Islamic works in the 12th century.
The rise of universities.
The scholastic method and western Aristotelianism.
The beginning of criticism against Aristotelian Natural
Philosophy in the 16th century.
The new natural philosophy of the 17th century.
The transformation of natural philosophy into modern
science.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Aristotle's inuence was so inuential upon the thinkers
after him and his works were so numerous that his name
became synonymous with natural philosophy, or physics.
Starting from the 1st century B.C., commentaries started
to be written on his works.
The most notable philosophical movement during the
period from the 3rd to the 6th centuries was Neoplatonism
which served as a religion by using either philosophy or
theurgy for a mystical union with the One.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Aristotle's inuence was so inuential upon the thinkers
after him and his works were so numerous that his name
became synonymous with natural philosophy, or physics.
Starting from the 1st century B.C., commentaries started
to be written on his works.
The most notable philosophical movement during the
period from the 3rd to the 6th centuries was Neoplatonism
which served as a religion by using either philosophy or
theurgy for a mystical union with the One.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Aristotle's inuence was so inuential upon the thinkers
after him and his works were so numerous that his name
became synonymous with natural philosophy, or physics.
Starting from the 1st century B.C., commentaries started
to be written on his works.
The most notable philosophical movement during the
period from the 3rd to the 6th centuries was Neoplatonism
which served as a religion by using either philosophy or
theurgy for a mystical union with the One.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Aristotle's inuence was so inuential upon the thinkers
after him and his works were so numerous that his name
became synonymous with natural philosophy, or physics.
Starting from the 1st century B.C., commentaries started
to be written on his works.
The most notable philosophical movement during the
period from the 3rd to the 6th centuries was Neoplatonism
which served as a religion by using either philosophy or
theurgy for a mystical union with the One.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
During the Roman period extending over the 6th century,
Aristotle was extensively imported by these famous
Neoplatonist like Plotinus and Porphyry.
During this period, much more was known about
Aristotelianism by the Neoplatonic school than was known
by the genuine Peripatetic school.
Plotinus complained about Aristotle that in his
Categories
he ignored the Platonic Forms.
Porphyry argued that Aristotle was only referring to the
words that correspond to the things, not to the ideas.
Among these Greek commentators, some of them being
Christians, it was generally accepted that there was a
harmony between Plato and Aristotle.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
During the Roman period extending over the 6th century,
Aristotle was extensively imported by these famous
Neoplatonist like Plotinus and Porphyry.
During this period, much more was known about
Aristotelianism by the Neoplatonic school than was known
by the genuine Peripatetic school.
Plotinus complained about Aristotle that in his
Categories
he ignored the Platonic Forms.
Porphyry argued that Aristotle was only referring to the
words that correspond to the things, not to the ideas.
Among these Greek commentators, some of them being
Christians, it was generally accepted that there was a
harmony between Plato and Aristotle.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
During the Roman period extending over the 6th century,
Aristotle was extensively imported by these famous
Neoplatonist like Plotinus and Porphyry.
During this period, much more was known about
Aristotelianism by the Neoplatonic school than was known
by the genuine Peripatetic school.
Plotinus complained about Aristotle that in his
Categories
he ignored the Platonic Forms.
Porphyry argued that Aristotle was only referring to the
words that correspond to the things, not to the ideas.
Among these Greek commentators, some of them being
Christians, it was generally accepted that there was a
harmony between Plato and Aristotle.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
During the Roman period extending over the 6th century,
Aristotle was extensively imported by these famous
Neoplatonist like Plotinus and Porphyry.
During this period, much more was known about
Aristotelianism by the Neoplatonic school than was known
by the genuine Peripatetic school.
Plotinus complained about Aristotle that in his
Categories
he ignored the Platonic Forms.
Porphyry argued that Aristotle was only referring to the
words that correspond to the things, not to the ideas.
Among these Greek commentators, some of them being
Christians, it was generally accepted that there was a
harmony between Plato and Aristotle.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
During the Roman period extending over the 6th century,
Aristotle was extensively imported by these famous
Neoplatonist like Plotinus and Porphyry.
During this period, much more was known about
Aristotelianism by the Neoplatonic school than was known
by the genuine Peripatetic school.
Plotinus complained about Aristotle that in his
Categories
he ignored the Platonic Forms.
Porphyry argued that Aristotle was only referring to the
words that correspond to the things, not to the ideas.
Among these Greek commentators, some of them being
Christians, it was generally accepted that there was a
harmony between Plato and Aristotle.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
During the Roman period extending over the 6th century,
Aristotle was extensively imported by these famous
Neoplatonist like Plotinus and Porphyry.
During this period, much more was known about
Aristotelianism by the Neoplatonic school than was known
by the genuine Peripatetic school.
Plotinus complained about Aristotle that in his
Categories
he ignored the Platonic Forms.
Porphyry argued that Aristotle was only referring to the
words that correspond to the things, not to the ideas.
Among these Greek commentators, some of them being
Christians, it was generally accepted that there was a
harmony between Plato and Aristotle.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Philoponus, as a Christian, criticized Aristotle's views on the
eternity of the world, on the existence of aether and on other
important points by thinking on the following lines;
the world is something with a beginning and an end.
the cosmos is not rigidly divided into two distinct parts,
and to their constituents.
the fth element, or celestial ether does not exist and the
heavens are composed of a mixture of the purest parts of
the four elements, with re predominating.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Philoponus, as a Christian, criticized Aristotle's views on the
eternity of the world, on the existence of aether and on other
important points by thinking on the following lines;
the world is something with a beginning and an end.
the cosmos is not rigidly divided into two distinct parts,
and to their constituents.
the fth element, or celestial ether does not exist and the
heavens are composed of a mixture of the purest parts of
the four elements, with re predominating.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Philoponus, as a Christian, criticized Aristotle's views on the
eternity of the world, on the existence of aether and on other
important points by thinking on the following lines;
the world is something with a beginning and an end.
the cosmos is not rigidly divided into two distinct parts,
and to their constituents.
the fth element, or celestial ether does not exist and the
heavens are composed of a mixture of the purest parts of
the four elements, with re predominating.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Philoponus, as a Christian, criticized Aristotle's views on the
eternity of the world, on the existence of aether and on other
important points by thinking on the following lines;
the world is something with a beginning and an end.
the cosmos is not rigidly divided into two distinct parts,
and to their constituents.
the fth element, or celestial ether does not exist and the
heavens are composed of a mixture of the purest parts of
the four elements, with re predominating.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Philoponus, as a Christian, criticized Aristotle's views on the
eternity of the world, on the existence of aether and on other
important points by thinking on the following lines;
the world is something with a beginning and an end.
the cosmos is not rigidly divided into two distinct parts,
and to their constituents.
the fth element, or celestial ether does not exist and the
heavens are composed of a mixture of the purest parts of
the four elements, with re predominating.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
the bodies are not moved from one place to another by air,
but by an impetus, which played a signicant role in the
history of dynamics, inuencing natural philosophers in
Islam and the Latin West all the way to Galileo.
the medium through which a body moves serves to resist
the motion of that body, but not to move it.
motion in a vacuum is possible and in the absence of a
resistant medium, the bodies do not fall with innite speed.
space is not the boundary of the container, but is a certain
extension in three dimensions. It is a a three-dimensional
void which is never empty of body.
Philoponus disagreed with Aristotle on other important
points, including the nature of matter and light.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
the bodies are not moved from one place to another by air,
but by an impetus, which played a signicant role in the
history of dynamics, inuencing natural philosophers in
Islam and the Latin West all the way to Galileo.
the medium through which a body moves serves to resist
the motion of that body, but not to move it.
motion in a vacuum is possible and in the absence of a
resistant medium, the bodies do not fall with innite speed.
space is not the boundary of the container, but is a certain
extension in three dimensions. It is a a three-dimensional
void which is never empty of body.
Philoponus disagreed with Aristotle on other important
points, including the nature of matter and light.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
the bodies are not moved from one place to another by air,
but by an impetus, which played a signicant role in the
history of dynamics, inuencing natural philosophers in
Islam and the Latin West all the way to Galileo.
the medium through which a body moves serves to resist
the motion of that body, but not to move it.
motion in a vacuum is possible and in the absence of a
resistant medium, the bodies do not fall with innite speed.
space is not the boundary of the container, but is a certain
extension in three dimensions. It is a a three-dimensional
void which is never empty of body.
Philoponus disagreed with Aristotle on other important
points, including the nature of matter and light.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
the bodies are not moved from one place to another by air,
but by an impetus, which played a signicant role in the
history of dynamics, inuencing natural philosophers in
Islam and the Latin West all the way to Galileo.
the medium through which a body moves serves to resist
the motion of that body, but not to move it.
motion in a vacuum is possible and in the absence of a
resistant medium, the bodies do not fall with innite speed.
space is not the boundary of the container, but is a certain
extension in three dimensions. It is a a three-dimensional
void which is never empty of body.
Philoponus disagreed with Aristotle on other important
points, including the nature of matter and light.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
the bodies are not moved from one place to another by air,
but by an impetus, which played a signicant role in the
history of dynamics, inuencing natural philosophers in
Islam and the Latin West all the way to Galileo.
the medium through which a body moves serves to resist
the motion of that body, but not to move it.
motion in a vacuum is possible and in the absence of a
resistant medium, the bodies do not fall with innite speed.
space is not the boundary of the container, but is a certain
extension in three dimensions. It is a a three-dimensional
void which is never empty of body.
Philoponus disagreed with Aristotle on other important
points, including the nature of matter and light.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
the bodies are not moved from one place to another by air,
but by an impetus, which played a signicant role in the
history of dynamics, inuencing natural philosophers in
Islam and the Latin West all the way to Galileo.
the medium through which a body moves serves to resist
the motion of that body, but not to move it.
motion in a vacuum is possible and in the absence of a
resistant medium, the bodies do not fall with innite speed.
space is not the boundary of the container, but is a certain
extension in three dimensions. It is a a three-dimensional
void which is never empty of body.
Philoponus disagreed with Aristotle on other important
points, including the nature of matter and light.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Plato and Aristotle were not regarded as contradicting to
each other and one was considered essential for the other
to understand their philosophy properly.
Neoplatonists wrote most of the extant commentaries on
the works of Aristotle, although most of them who studied
Aristotle were really more devoted to Plato.
Interpretations of Aristotle's works by Neoplatonists were
thus made from the standpoint of Plato's thought.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Plato and Aristotle were not regarded as contradicting to
each other and one was considered essential for the other
to understand their philosophy properly.
Neoplatonists wrote most of the extant commentaries on
the works of Aristotle, although most of them who studied
Aristotle were really more devoted to Plato.
Interpretations of Aristotle's works by Neoplatonists were
thus made from the standpoint of Plato's thought.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Plato and Aristotle were not regarded as contradicting to
each other and one was considered essential for the other
to understand their philosophy properly.
Neoplatonists wrote most of the extant commentaries on
the works of Aristotle, although most of them who studied
Aristotle were really more devoted to Plato.
Interpretations of Aristotle's works by Neoplatonists were
thus made from the standpoint of Plato's thought.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Plato and Aristotle were not regarded as contradicting to
each other and one was considered essential for the other
to understand their philosophy properly.
Neoplatonists wrote most of the extant commentaries on
the works of Aristotle, although most of them who studied
Aristotle were really more devoted to Plato.
Interpretations of Aristotle's works by Neoplatonists were
thus made from the standpoint of Plato's thought.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Neoplatonists devised a methodological approach to the
study of Aristotle's treatises;
1
2
3
4
5
to classify Aristotle's writings.
to emphasize that courses on his works should begin with
logic.
to attain the nal goal of the study of Aristotle's works as
the knowledge of God, the First Principle.
to use Aristotle's works and ideas about ethics, physics,
mathematics, and theology (presumably metaphysics)
toward the previous goal.
to be critical and to be familiar with the thought of both
Plato and Aristotle in order to show their essential
agreement.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Neoplatonists devised a methodological approach to the
study of Aristotle's treatises;
1
2
3
4
5
to classify Aristotle's writings.
to emphasize that courses on his works should begin with
logic.
to attain the nal goal of the study of Aristotle's works as
the knowledge of God, the First Principle.
to use Aristotle's works and ideas about ethics, physics,
mathematics, and theology (presumably metaphysics)
toward the previous goal.
to be critical and to be familiar with the thought of both
Plato and Aristotle in order to show their essential
agreement.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Neoplatonists devised a methodological approach to the
study of Aristotle's treatises;
1
2
3
4
5
to classify Aristotle's writings.
to emphasize that courses on his works should begin with
logic.
to attain the nal goal of the study of Aristotle's works as
the knowledge of God, the First Principle.
to use Aristotle's works and ideas about ethics, physics,
mathematics, and theology (presumably metaphysics)
toward the previous goal.
to be critical and to be familiar with the thought of both
Plato and Aristotle in order to show their essential
agreement.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Neoplatonists devised a methodological approach to the
study of Aristotle's treatises;
1
2
3
4
5
to classify Aristotle's writings.
to emphasize that courses on his works should begin with
logic.
to attain the nal goal of the study of Aristotle's works as
the knowledge of God, the First Principle.
to use Aristotle's works and ideas about ethics, physics,
mathematics, and theology (presumably metaphysics)
toward the previous goal.
to be critical and to be familiar with the thought of both
Plato and Aristotle in order to show their essential
agreement.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Neoplatonists devised a methodological approach to the
study of Aristotle's treatises;
1
2
3
4
5
to classify Aristotle's writings.
to emphasize that courses on his works should begin with
logic.
to attain the nal goal of the study of Aristotle's works as
the knowledge of God, the First Principle.
to use Aristotle's works and ideas about ethics, physics,
mathematics, and theology (presumably metaphysics)
toward the previous goal.
to be critical and to be familiar with the thought of both
Plato and Aristotle in order to show their essential
agreement.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Neoplatonists devised a methodological approach to the
study of Aristotle's treatises;
1
2
3
4
5
to classify Aristotle's writings.
to emphasize that courses on his works should begin with
logic.
to attain the nal goal of the study of Aristotle's works as
the knowledge of God, the First Principle.
to use Aristotle's works and ideas about ethics, physics,
mathematics, and theology (presumably metaphysics)
toward the previous goal.
to be critical and to be familiar with the thought of both
Plato and Aristotle in order to show their essential
agreement.
Classical Philosophy after Aristotle
The Commentary Tradition on Aristotle
Late
Antiquity
Early
Medieval
Age
Neoplatonists devised a methodological approach to the
study of Aristotle's treatises;
1
2
3
4
5
to classify Aristotle's writings.
to emphasize that courses on his works should begin with
logic.
to attain the nal goal of the study of Aristotle's works as
the knowledge of God, the First Principle.
to use Aristotle's works and ideas about ethics, physics,
mathematics, and theology (presumably metaphysics)
toward the previous goal.
to be critical and to be familiar with the thought of both
Plato and Aristotle in order to show their essential
agreement.
Classical Philosophy after Aristotle
Eastward Shift in Aristotelianism
Late
Antiquity
Early
Medieval
Age
During the late antiquity in the Byzantine Empire,
Aristotle's natural philosophy, was disseminated eastward
into Syria and Persia, by way of translations, rst from
Greek into the Syriac, and then into Arabic.
The early translators were Nestorians (who believed Virgin
Mary was the mother of only human body of Christ) and
Monophysites (who believed in the unity of the human and
divine in the physical Christ )
Aristotle's works were found essential between the
theological quarrels of these churches.
After the foundation of Baghdad in 762 by the Abbasid
Caliphate, an extensive translation of Aristotle's works
along with numerous works in Greek medicine and science
were started.
Classical Philosophy after Aristotle
Eastward Shift in Aristotelianism
Late
Antiquity
Early
Medieval
Age
During the late antiquity in the Byzantine Empire,
Aristotle's natural philosophy, was disseminated eastward
into Syria and Persia, by way of translations, rst from
Greek into the Syriac, and then into Arabic.
The early translators were Nestorians (who believed Virgin
Mary was the mother of only human body of Christ) and
Monophysites (who believed in the unity of the human and
divine in the physical Christ )
Aristotle's works were found essential between the
theological quarrels of these churches.
After the foundation of Baghdad in 762 by the Abbasid
Caliphate, an extensive translation of Aristotle's works
along with numerous works in Greek medicine and science
were started.
Classical Philosophy after Aristotle
Eastward Shift in Aristotelianism
Late
Antiquity
Early
Medieval
Age
During the late antiquity in the Byzantine Empire,
Aristotle's natural philosophy, was disseminated eastward
into Syria and Persia, by way of translations, rst from
Greek into the Syriac, and then into Arabic.
The early translators were Nestorians (who believed Virgin
Mary was the mother of only human body of Christ) and
Monophysites (who believed in the unity of the human and
divine in the physical Christ )
Aristotle's works were found essential between the
theological quarrels of these churches.
After the foundation of Baghdad in 762 by the Abbasid
Caliphate, an extensive translation of Aristotle's works
along with numerous works in Greek medicine and science
were started.
Classical Philosophy after Aristotle
Eastward Shift in Aristotelianism
Late
Antiquity
Early
Medieval
Age
During the late antiquity in the Byzantine Empire,
Aristotle's natural philosophy, was disseminated eastward
into Syria and Persia, by way of translations, rst from
Greek into the Syriac, and then into Arabic.
The early translators were Nestorians (who believed Virgin
Mary was the mother of only human body of Christ) and
Monophysites (who believed in the unity of the human and
divine in the physical Christ )
Aristotle's works were found essential between the
theological quarrels of these churches.
After the foundation of Baghdad in 762 by the Abbasid
Caliphate, an extensive translation of Aristotle's works
along with numerous works in Greek medicine and science
were started.
Classical Philosophy after Aristotle
Eastward Shift in Aristotelianism
Late
Antiquity
Early
Medieval
Age
During the late antiquity in the Byzantine Empire,
Aristotle's natural philosophy, was disseminated eastward
into Syria and Persia, by way of translations, rst from
Greek into the Syriac, and then into Arabic.
The early translators were Nestorians (who believed Virgin
Mary was the mother of only human body of Christ) and
Monophysites (who believed in the unity of the human and
divine in the physical Christ )
Aristotle's works were found essential between the
theological quarrels of these churches.
After the foundation of Baghdad in 762 by the Abbasid
Caliphate, an extensive translation of Aristotle's works
along with numerous works in Greek medicine and science
were started.
Classical Philosophy after Aristotle
Eastward Shift in Aristotelianism
Late
Antiquity
Early
Medieval
Age
During the late antiquity in the Byzantine Empire,
Aristotle's natural philosophy, was disseminated eastward
into Syria and Persia, by way of translations, rst from
Greek into the Syriac, and then into Arabic.
The early translators were Nestorians (who believed Virgin
Mary was the mother of only human body of Christ) and
Monophysites (who believed in the unity of the human and
divine in the physical Christ )
Aristotle's works were found essential between the
theological quarrels of these churches.
After the foundation of Baghdad in 762 by the Abbasid
Caliphate, an extensive translation of Aristotle's works
along with numerous works in Greek medicine and science
were started.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Aristotle's natural philosopy and Greek science started to
enter the West in the 12th century through the Latin
translations.
There are only a few Roman authors like Lucretius (1st
century B.C.), Seneca and Pliny the Elder (1st century
A.D.) who wrote on natural history.
Lucretius presents a picture of nature based on the atomic
theory of Epicurus with an assumption of an innity of
worlds, each composed of atoms by a chance coming
together in an innite void space.
Lucretius was largely ignored by medieval Christianity,
because of his attacks on religion and his denial of a
created world.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Aristotle's natural philosopy and Greek science started to
enter the West in the 12th century through the Latin
translations.
There are only a few Roman authors like Lucretius (1st
century B.C.), Seneca and Pliny the Elder (1st century
A.D.) who wrote on natural history.
Lucretius presents a picture of nature based on the atomic
theory of Epicurus with an assumption of an innity of
worlds, each composed of atoms by a chance coming
together in an innite void space.
Lucretius was largely ignored by medieval Christianity,
because of his attacks on religion and his denial of a
created world.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Aristotle's natural philosopy and Greek science started to
enter the West in the 12th century through the Latin
translations.
There are only a few Roman authors like Lucretius (1st
century B.C.), Seneca and Pliny the Elder (1st century
A.D.) who wrote on natural history.
Lucretius presents a picture of nature based on the atomic
theory of Epicurus with an assumption of an innity of
worlds, each composed of atoms by a chance coming
together in an innite void space.
Lucretius was largely ignored by medieval Christianity,
because of his attacks on religion and his denial of a
created world.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Aristotle's natural philosopy and Greek science started to
enter the West in the 12th century through the Latin
translations.
There are only a few Roman authors like Lucretius (1st
century B.C.), Seneca and Pliny the Elder (1st century
A.D.) who wrote on natural history.
Lucretius presents a picture of nature based on the atomic
theory of Epicurus with an assumption of an innity of
worlds, each composed of atoms by a chance coming
together in an innite void space.
Lucretius was largely ignored by medieval Christianity,
because of his attacks on religion and his denial of a
created world.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Aristotle's natural philosopy and Greek science started to
enter the West in the 12th century through the Latin
translations.
There are only a few Roman authors like Lucretius (1st
century B.C.), Seneca and Pliny the Elder (1st century
A.D.) who wrote on natural history.
Lucretius presents a picture of nature based on the atomic
theory of Epicurus with an assumption of an innity of
worlds, each composed of atoms by a chance coming
together in an innite void space.
Lucretius was largely ignored by medieval Christianity,
because of his attacks on religion and his denial of a
created world.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Seneca and Pliny the Elder exercised considerable inuence
on the discussions of natural philosophy that followed in
the early Middle Ages.
Seneca, a Roman Stoic, covered topics in the upper
atmosphere that Aristotle had discussed such as comets,
meteors, rainbows, thunder, and lightning and earthquakes.
Seneca aimed for drawing morals from natural phenomena
and he used natural philosophy to underwrite religion and
morality, much as Christian authors did in later centuries.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Seneca and Pliny the Elder exercised considerable inuence
on the discussions of natural philosophy that followed in
the early Middle Ages.
Seneca, a Roman Stoic, covered topics in the upper
atmosphere that Aristotle had discussed such as comets,
meteors, rainbows, thunder, and lightning and earthquakes.
Seneca aimed for drawing morals from natural phenomena
and he used natural philosophy to underwrite religion and
morality, much as Christian authors did in later centuries.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Seneca and Pliny the Elder exercised considerable inuence
on the discussions of natural philosophy that followed in
the early Middle Ages.
Seneca, a Roman Stoic, covered topics in the upper
atmosphere that Aristotle had discussed such as comets,
meteors, rainbows, thunder, and lightning and earthquakes.
Seneca aimed for drawing morals from natural phenomena
and he used natural philosophy to underwrite religion and
morality, much as Christian authors did in later centuries.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Seneca and Pliny the Elder exercised considerable inuence
on the discussions of natural philosophy that followed in
the early Middle Ages.
Seneca, a Roman Stoic, covered topics in the upper
atmosphere that Aristotle had discussed such as comets,
meteors, rainbows, thunder, and lightning and earthquakes.
Seneca aimed for drawing morals from natural phenomena
and he used natural philosophy to underwrite religion and
morality, much as Christian authors did in later centuries.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Pliny the Elder wrote a thirty seven volume book named
The Natural History, a vast encyclopedia of knowledge
about the natural world, which would have a great
inuence on many authors in the centuries to come.
It was a natural philosophy of facts and information, with
relatively little theoretical structure, which was very typical
of the concrete, practical Roman approach to the world.
Some of the authors, who wrote on natural philosophy in
Latin during the period between the 3rd and 12th
centuries, were Christians but they show little or no
religious inuence in their written treatises.
It is important to determine what authors in the early
Middle Ages regarded as natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Pliny the Elder wrote a thirty seven volume book named
The Natural History, a vast encyclopedia of knowledge
about the natural world, which would have a great
inuence on many authors in the centuries to come.
It was a natural philosophy of facts and information, with
relatively little theoretical structure, which was very typical
of the concrete, practical Roman approach to the world.
Some of the authors, who wrote on natural philosophy in
Latin during the period between the 3rd and 12th
centuries, were Christians but they show little or no
religious inuence in their written treatises.
It is important to determine what authors in the early
Middle Ages regarded as natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Pliny the Elder wrote a thirty seven volume book named
The Natural History, a vast encyclopedia of knowledge
about the natural world, which would have a great
inuence on many authors in the centuries to come.
It was a natural philosophy of facts and information, with
relatively little theoretical structure, which was very typical
of the concrete, practical Roman approach to the world.
Some of the authors, who wrote on natural philosophy in
Latin during the period between the 3rd and 12th
centuries, were Christians but they show little or no
religious inuence in their written treatises.
It is important to determine what authors in the early
Middle Ages regarded as natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Pliny the Elder wrote a thirty seven volume book named
The Natural History, a vast encyclopedia of knowledge
about the natural world, which would have a great
inuence on many authors in the centuries to come.
It was a natural philosophy of facts and information, with
relatively little theoretical structure, which was very typical
of the concrete, practical Roman approach to the world.
Some of the authors, who wrote on natural philosophy in
Latin during the period between the 3rd and 12th
centuries, were Christians but they show little or no
religious inuence in their written treatises.
It is important to determine what authors in the early
Middle Ages regarded as natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Roman Authors
Late
Antiquity
Early
Medieval
Age
Pliny the Elder wrote a thirty seven volume book named
The Natural History, a vast encyclopedia of knowledge
about the natural world, which would have a great
inuence on many authors in the centuries to come.
It was a natural philosophy of facts and information, with
relatively little theoretical structure, which was very typical
of the concrete, practical Roman approach to the world.
Some of the authors, who wrote on natural philosophy in
Latin during the period between the 3rd and 12th
centuries, were Christians but they show little or no
religious inuence in their written treatises.
It is important to determine what authors in the early
Middle Ages regarded as natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
An important group of authors in the Latin West during
the 4th to 8th centuries was known as the Latin
Encyclopedists, whose Neoplatonic writings were the
vehicle for the transmission of Platonic cosmography.
They provided the early Middle Ages with its intellectual
content whose physical aspects was largely Platonic and
Neoplatonic, with little inuence from Aristotle.
They were not directly familiar with the works of Plato and
Aristotle on natural philosophy but derived their meager
knowledge from a handbook tradition and possibly from
the writings of Plotinus and Porphyry.
They made translations and commentaries on Plato's
works on cosmology and natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
An important group of authors in the Latin West during
the 4th to 8th centuries was known as the Latin
Encyclopedists, whose Neoplatonic writings were the
vehicle for the transmission of Platonic cosmography.
They provided the early Middle Ages with its intellectual
content whose physical aspects was largely Platonic and
Neoplatonic, with little inuence from Aristotle.
They were not directly familiar with the works of Plato and
Aristotle on natural philosophy but derived their meager
knowledge from a handbook tradition and possibly from
the writings of Plotinus and Porphyry.
They made translations and commentaries on Plato's
works on cosmology and natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
An important group of authors in the Latin West during
the 4th to 8th centuries was known as the Latin
Encyclopedists, whose Neoplatonic writings were the
vehicle for the transmission of Platonic cosmography.
They provided the early Middle Ages with its intellectual
content whose physical aspects was largely Platonic and
Neoplatonic, with little inuence from Aristotle.
They were not directly familiar with the works of Plato and
Aristotle on natural philosophy but derived their meager
knowledge from a handbook tradition and possibly from
the writings of Plotinus and Porphyry.
They made translations and commentaries on Plato's
works on cosmology and natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
An important group of authors in the Latin West during
the 4th to 8th centuries was known as the Latin
Encyclopedists, whose Neoplatonic writings were the
vehicle for the transmission of Platonic cosmography.
They provided the early Middle Ages with its intellectual
content whose physical aspects was largely Platonic and
Neoplatonic, with little inuence from Aristotle.
They were not directly familiar with the works of Plato and
Aristotle on natural philosophy but derived their meager
knowledge from a handbook tradition and possibly from
the writings of Plotinus and Porphyry.
They made translations and commentaries on Plato's
works on cosmology and natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
An important group of authors in the Latin West during
the 4th to 8th centuries was known as the Latin
Encyclopedists, whose Neoplatonic writings were the
vehicle for the transmission of Platonic cosmography.
They provided the early Middle Ages with its intellectual
content whose physical aspects was largely Platonic and
Neoplatonic, with little inuence from Aristotle.
They were not directly familiar with the works of Plato and
Aristotle on natural philosophy but derived their meager
knowledge from a handbook tradition and possibly from
the writings of Plotinus and Porphyry.
They made translations and commentaries on Plato's
works on cosmology and natural philosophy.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
Their writings included on 7 liberal arts; dialectic, rhetoric
and grammar known as
trivium and arithmetic, music,
quadrivium.
geometry and astronomy known as
They used the Greek knowledge in astronomy, geography,
meteorology and cosmology widely in their works.
They kept alive what learning was available but they rarely
discussed any genuine issue in natural philosophy.
They did not raise, or consider, the kinds of questions
posed by Aristotle and later medieval natural philosophers.
They merely organized and conveyed information, but they
oered no analyses of issues, because they were not issue
oriented.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
Their writings included on 7 liberal arts; dialectic, rhetoric
and grammar known as
trivium and arithmetic, music,
quadrivium.
geometry and astronomy known as
They used the Greek knowledge in astronomy, geography,
meteorology and cosmology widely in their works.
They kept alive what learning was available but they rarely
discussed any genuine issue in natural philosophy.
They did not raise, or consider, the kinds of questions
posed by Aristotle and later medieval natural philosophers.
They merely organized and conveyed information, but they
oered no analyses of issues, because they were not issue
oriented.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
Their writings included on 7 liberal arts; dialectic, rhetoric
and grammar known as
trivium and arithmetic, music,
quadrivium.
geometry and astronomy known as
They used the Greek knowledge in astronomy, geography,
meteorology and cosmology widely in their works.
They kept alive what learning was available but they rarely
discussed any genuine issue in natural philosophy.
They did not raise, or consider, the kinds of questions
posed by Aristotle and later medieval natural philosophers.
They merely organized and conveyed information, but they
oered no analyses of issues, because they were not issue
oriented.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
Their writings included on 7 liberal arts; dialectic, rhetoric
and grammar known as
trivium and arithmetic, music,
quadrivium.
geometry and astronomy known as
They used the Greek knowledge in astronomy, geography,
meteorology and cosmology widely in their works.
They kept alive what learning was available but they rarely
discussed any genuine issue in natural philosophy.
They did not raise, or consider, the kinds of questions
posed by Aristotle and later medieval natural philosophers.
They merely organized and conveyed information, but they
oered no analyses of issues, because they were not issue
oriented.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
Their writings included on 7 liberal arts; dialectic, rhetoric
and grammar known as
trivium and arithmetic, music,
quadrivium.
geometry and astronomy known as
They used the Greek knowledge in astronomy, geography,
meteorology and cosmology widely in their works.
They kept alive what learning was available but they rarely
discussed any genuine issue in natural philosophy.
They did not raise, or consider, the kinds of questions
posed by Aristotle and later medieval natural philosophers.
They merely organized and conveyed information, but they
oered no analyses of issues, because they were not issue
oriented.
Natural Philosophy in the West before the Latin
Translations
Latin Encylopedists
Late
Antiquity
Early
Medieval
Age
Their writings included on 7 liberal arts; dialectic, rhetoric
and grammar known as
trivium and arithmetic, music,
quadrivium.
geometry and astronomy known as
They used the Greek knowledge in astronomy, geography,
meteorology and cosmology widely in their works.
They kept alive what learning was available but they rarely
discussed any genuine issue in natural philosophy.
They did not raise, or consider, the kinds of questions
posed by Aristotle and later medieval natural philosophers.
They merely organized and conveyed information, but they
oered no analyses of issues, because they were not issue
oriented.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
Although the real intellectual ferment was the introduction
of Greek and Islamic natural philosophy in the 12the
century, the attitude toward that body of knowledge began
to change in as early as the ninth century.
Men of the early Middle Ages made their rst attempts to
grapple with abstract problems by exercising a more critical
approach that emphasized the centrality of reason.
Roman scholar Boethius's
old logic
which consisted of
translations and commmentaries of Aristotle's works on
logic suddenly became popular after a negligible existence
in Western Europe for 5 centuries.
Because logic is the embodiment of reason, the new
emphasis on logic made reasoned argumentation popular.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
Although the real intellectual ferment was the introduction
of Greek and Islamic natural philosophy in the 12the
century, the attitude toward that body of knowledge began
to change in as early as the ninth century.
Men of the early Middle Ages made their rst attempts to
grapple with abstract problems by exercising a more critical
approach that emphasized the centrality of reason.
Roman scholar Boethius's
old logic
which consisted of
translations and commmentaries of Aristotle's works on
logic suddenly became popular after a negligible existence
in Western Europe for 5 centuries.
Because logic is the embodiment of reason, the new
emphasis on logic made reasoned argumentation popular.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
Although the real intellectual ferment was the introduction
of Greek and Islamic natural philosophy in the 12the
century, the attitude toward that body of knowledge began
to change in as early as the ninth century.
Men of the early Middle Ages made their rst attempts to
grapple with abstract problems by exercising a more critical
approach that emphasized the centrality of reason.
Roman scholar Boethius's
old logic
which consisted of
translations and commmentaries of Aristotle's works on
logic suddenly became popular after a negligible existence
in Western Europe for 5 centuries.
Because logic is the embodiment of reason, the new
emphasis on logic made reasoned argumentation popular.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
Although the real intellectual ferment was the introduction
of Greek and Islamic natural philosophy in the 12the
century, the attitude toward that body of knowledge began
to change in as early as the ninth century.
Men of the early Middle Ages made their rst attempts to
grapple with abstract problems by exercising a more critical
approach that emphasized the centrality of reason.
Roman scholar Boethius's
old logic
which consisted of
translations and commmentaries of Aristotle's works on
logic suddenly became popular after a negligible existence
in Western Europe for 5 centuries.
Because logic is the embodiment of reason, the new
emphasis on logic made reasoned argumentation popular.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
Although the real intellectual ferment was the introduction
of Greek and Islamic natural philosophy in the 12the
century, the attitude toward that body of knowledge began
to change in as early as the ninth century.
Men of the early Middle Ages made their rst attempts to
grapple with abstract problems by exercising a more critical
approach that emphasized the centrality of reason.
Roman scholar Boethius's
old logic
which consisted of
translations and commmentaries of Aristotle's works on
logic suddenly became popular after a negligible existence
in Western Europe for 5 centuries.
Because logic is the embodiment of reason, the new
emphasis on logic made reasoned argumentation popular.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The use of logic and reason to explain divine mysteries and
issues in faith was a matter of controversy.
John of Salisbury was against the application of reason to
faith because he thought reason was a gift of God.
Berengar of Tours, on the other hand, did not oppose
authoritative Christian texts but insisted that they be read
with the aid of reason so that they would be rendered
intelligible.
He applied reason to revealed doctrine, as it was conveyed
by the sacred authorities, not in order to demolish it but in
order to arrive at a coherent interpretation of it as a whole.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The use of logic and reason to explain divine mysteries and
issues in faith was a matter of controversy.
John of Salisbury was against the application of reason to
faith because he thought reason was a gift of God.
Berengar of Tours, on the other hand, did not oppose
authoritative Christian texts but insisted that they be read
with the aid of reason so that they would be rendered
intelligible.
He applied reason to revealed doctrine, as it was conveyed
by the sacred authorities, not in order to demolish it but in
order to arrive at a coherent interpretation of it as a whole.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The use of logic and reason to explain divine mysteries and
issues in faith was a matter of controversy.
John of Salisbury was against the application of reason to
faith because he thought reason was a gift of God.
Berengar of Tours, on the other hand, did not oppose
authoritative Christian texts but insisted that they be read
with the aid of reason so that they would be rendered
intelligible.
He applied reason to revealed doctrine, as it was conveyed
by the sacred authorities, not in order to demolish it but in
order to arrive at a coherent interpretation of it as a whole.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The use of logic and reason to explain divine mysteries and
issues in faith was a matter of controversy.
John of Salisbury was against the application of reason to
faith because he thought reason was a gift of God.
Berengar of Tours, on the other hand, did not oppose
authoritative Christian texts but insisted that they be read
with the aid of reason so that they would be rendered
intelligible.
He applied reason to revealed doctrine, as it was conveyed
by the sacred authorities, not in order to demolish it but in
order to arrive at a coherent interpretation of it as a whole.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The use of logic and reason to explain divine mysteries and
issues in faith was a matter of controversy.
John of Salisbury was against the application of reason to
faith because he thought reason was a gift of God.
Berengar of Tours, on the other hand, did not oppose
authoritative Christian texts but insisted that they be read
with the aid of reason so that they would be rendered
intelligible.
He applied reason to revealed doctrine, as it was conveyed
by the sacred authorities, not in order to demolish it but in
order to arrive at a coherent interpretation of it as a whole.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Anselm of Canterbury, accepted St. Augustine's view that
Late
Antiquity
belief was essential for the understanding of faith but he
Early
Medieval
Age
thought it essential to apply reason to theology.
Ontological Argument for the Existence of God: When we
that than which a greater cannot be
thought, we understand what the words convey, and what
hear the words
we understand exists in our thoughts.
Example
if
x
is such that
x
can be conceived not to exist, then
x
is not
that than which nothing greater can be thought. Consequently,
that than which nothing greater can be thought cannot be
conceived not to exist.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Anselm of Canterbury, accepted St. Augustine's view that
Late
Antiquity
belief was essential for the understanding of faith but he
Early
Medieval
Age
thought it essential to apply reason to theology.
Ontological Argument for the Existence of God: When we
that than which a greater cannot be
thought, we understand what the words convey, and what
hear the words
we understand exists in our thoughts.
Example
if
x
is such that
x
can be conceived not to exist, then
x
is not
that than which nothing greater can be thought. Consequently,
that than which nothing greater can be thought cannot be
conceived not to exist.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Anselm of Canterbury, accepted St. Augustine's view that
Late
Antiquity
belief was essential for the understanding of faith but he
Early
Medieval
Age
thought it essential to apply reason to theology.
Ontological Argument for the Existence of God: When we
that than which a greater cannot be
thought, we understand what the words convey, and what
hear the words
we understand exists in our thoughts.
Example
if
x
is such that
x
can be conceived not to exist, then
x
is not
that than which nothing greater can be thought. Consequently,
that than which nothing greater can be thought cannot be
conceived not to exist.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
As a rationalist theologian, Anselm have laid the
foundations for the transformation of theology into a
science in the thirteenth century.
Yes or No (Sic et
Non) introduced a series of questions and providing
Peter Abelard with his famous treatise
opinions (Yes or No) for each of them.
Abelard reveals a new sense of inquiry that seems to have
captured Western Europe. Not only did he believe that by
raising questions we begin to enquire, and by enquiring we
attain the truth,
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
As a rationalist theologian, Anselm have laid the
foundations for the transformation of theology into a
science in the thirteenth century.
Peter Abelard with his famous treatise Yes or No (Sic et
Non) introduced a series of questions and providing
opinions (Yes or No) for each of them.
Abelard reveals a new sense of inquiry that seems to have
captured Western Europe. Not only did he believe that by
raising questions we begin to enquire, and by enquiring we
attain the truth,
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
As a rationalist theologian, Anselm have laid the
foundations for the transformation of theology into a
science in the thirteenth century.
Peter Abelard with his famous treatise Yes or No (Sic et
Non) introduced a series of questions and providing
opinions (Yes or No) for each of them.
Abelard reveals a new sense of inquiry that seems to have
captured Western Europe. Not only did he believe that by
raising questions we begin to enquire, and by enquiring we
attain the truth,
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
As a rationalist theologian, Anselm have laid the
foundations for the transformation of theology into a
science in the thirteenth century.
Peter Abelard with his famous treatise Yes or No (Sic et
Non) introduced a series of questions and providing
opinions (Yes or No) for each of them.
Abelard reveals a new sense of inquiry that seems to have
captured Western Europe. Not only did he believe that by
raising questions we begin to enquire, and by enquiring we
attain the truth,
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
By the 12th century, the application of logic and reason to
theology had ushered in the era of systematic, scholastic
theology.
Scholars tried to bring order out of the contradictory
statements of the Church Fathers and they began to cite
one another's opinions, thus adding a new set of respected
authorities beyond the Bible and the Fathers.
A characteristic feature of the new breed of theologians
was their eagerness to analyze and speculate about ideas.
This was the rst stage of the evolution of medieval
theology that it became a rationalistic process of thought.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
By the 12th century, the application of logic and reason to
theology had ushered in the era of systematic, scholastic
theology.
Scholars tried to bring order out of the contradictory
statements of the Church Fathers and they began to cite
one another's opinions, thus adding a new set of respected
authorities beyond the Bible and the Fathers.
A characteristic feature of the new breed of theologians
was their eagerness to analyze and speculate about ideas.
This was the rst stage of the evolution of medieval
theology that it became a rationalistic process of thought.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
By the 12th century, the application of logic and reason to
theology had ushered in the era of systematic, scholastic
theology.
Scholars tried to bring order out of the contradictory
statements of the Church Fathers and they began to cite
one another's opinions, thus adding a new set of respected
authorities beyond the Bible and the Fathers.
A characteristic feature of the new breed of theologians
was their eagerness to analyze and speculate about ideas.
This was the rst stage of the evolution of medieval
theology that it became a rationalistic process of thought.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
By the 12th century, the application of logic and reason to
theology had ushered in the era of systematic, scholastic
theology.
Scholars tried to bring order out of the contradictory
statements of the Church Fathers and they began to cite
one another's opinions, thus adding a new set of respected
authorities beyond the Bible and the Fathers.
A characteristic feature of the new breed of theologians
was their eagerness to analyze and speculate about ideas.
This was the rst stage of the evolution of medieval
theology that it became a rationalistic process of thought.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
By the 12th century, the application of logic and reason to
theology had ushered in the era of systematic, scholastic
theology.
Scholars tried to bring order out of the contradictory
statements of the Church Fathers and they began to cite
one another's opinions, thus adding a new set of respected
authorities beyond the Bible and the Fathers.
A characteristic feature of the new breed of theologians
was their eagerness to analyze and speculate about ideas.
This was the rst stage of the evolution of medieval
theology that it became a rationalistic process of thought.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The second period began when Peter Lombard wrote his
Four Books on Sentences which was used as a textbook
for 4 centuries and the translations of Greek and Arabic
texts in Science and Natural Philosophy were completed.
The new school of theologians won the struggle against
the old monastic theologians when the rst universities at
Paris and Oxford appeared.
The second stage of theological evolution is most notable
for the pervasive use of logic and natural philosophy in the
analysis and resolution of theological questions.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The second period began when Peter Lombard wrote his
Four Books on Sentences which was used as a textbook
for 4 centuries and the translations of Greek and Arabic
texts in Science and Natural Philosophy were completed.
The new school of theologians won the struggle against
the old monastic theologians when the rst universities at
Paris and Oxford appeared.
The second stage of theological evolution is most notable
for the pervasive use of logic and natural philosophy in the
analysis and resolution of theological questions.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The second period began when Peter Lombard wrote his
Four Books on Sentences which was used as a textbook
for 4 centuries and the translations of Greek and Arabic
texts in Science and Natural Philosophy were completed.
The new school of theologians won the struggle against
the old monastic theologians when the rst universities at
Paris and Oxford appeared.
The second stage of theological evolution is most notable
for the pervasive use of logic and natural philosophy in the
analysis and resolution of theological questions.
Natural Philosophy in the West before the Latin
Translations
Early Medieval Theologians
Late
Antiquity
Early
Medieval
Age
The second period began when Peter Lombard wrote his
Four Books on Sentences which was used as a textbook
for 4 centuries and the translations of Greek and Arabic
texts in Science and Natural Philosophy were completed.
The new school of theologians won the struggle against
the old monastic theologians when the rst universities at
Paris and Oxford appeared.
The second stage of theological evolution is most notable
for the pervasive use of logic and natural philosophy in the
analysis and resolution of theological questions.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
As Christians slowly wrested control of much of Spain and
Sicily from Islamic rule, they came into contact with
Islamic culture and the Arabic language.
They got access to a large body of learning in the Arabic
and Greek languages ranging over the whole spectrum of
learning, extending from the humanities and literature to
science and natural philosophy.
Western interest in this body of literature focused almost
exclusively on logic, science, and natural philosophy, largely
ignoring the rest of it.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
As Christians slowly wrested control of much of Spain and
Sicily from Islamic rule, they came into contact with
Islamic culture and the Arabic language.
They got access to a large body of learning in the Arabic
and Greek languages ranging over the whole spectrum of
learning, extending from the humanities and literature to
science and natural philosophy.
Western interest in this body of literature focused almost
exclusively on logic, science, and natural philosophy, largely
ignoring the rest of it.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
As Christians slowly wrested control of much of Spain and
Sicily from Islamic rule, they came into contact with
Islamic culture and the Arabic language.
They got access to a large body of learning in the Arabic
and Greek languages ranging over the whole spectrum of
learning, extending from the humanities and literature to
science and natural philosophy.
Western interest in this body of literature focused almost
exclusively on logic, science, and natural philosophy, largely
ignoring the rest of it.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
As Christians slowly wrested control of much of Spain and
Sicily from Islamic rule, they came into contact with
Islamic culture and the Arabic language.
They got access to a large body of learning in the Arabic
and Greek languages ranging over the whole spectrum of
learning, extending from the humanities and literature to
science and natural philosophy.
Western interest in this body of literature focused almost
exclusively on logic, science, and natural philosophy, largely
ignoring the rest of it.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
The translations from Arabic and Greek to Latin occurred
during the twelfth and thirteenth centuries. The lengthy
process represents what is probably the greatest intellectual
expropriation of knowledge by one culture and civilization
from other cultures and civilizations.
In the translations that were done from Greek and Arabic
into Latin, the translators employed dierent methods.
In a direct translation, rather than a paraphrase,
translators sought to capture the substance of the work
while also preserving the sense of the words. To achieve
this the method used most frequently was a word by word
(
verbum de verbo ) translation.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
The translations from Arabic and Greek to Latin occurred
during the twelfth and thirteenth centuries. The lengthy
process represents what is probably the greatest intellectual
expropriation of knowledge by one culture and civilization
from other cultures and civilizations.
In the translations that were done from Greek and Arabic
into Latin, the translators employed dierent methods.
In a direct translation, rather than a paraphrase,
translators sought to capture the substance of the work
while also preserving the sense of the words. To achieve
this the method used most frequently was a word by word
(
verbum de verbo ) translation.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
The translations from Arabic and Greek to Latin occurred
during the twelfth and thirteenth centuries. The lengthy
process represents what is probably the greatest intellectual
expropriation of knowledge by one culture and civilization
from other cultures and civilizations.
In the translations that were done from Greek and Arabic
into Latin, the translators employed dierent methods.
In a direct translation, rather than a paraphrase,
translators sought to capture the substance of the work
while also preserving the sense of the words. To achieve
this the method used most frequently was a word by word
(
verbum de verbo ) translation.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
The translations from Arabic and Greek to Latin occurred
during the twelfth and thirteenth centuries. The lengthy
process represents what is probably the greatest intellectual
expropriation of knowledge by one culture and civilization
from other cultures and civilizations.
In the translations that were done from Greek and Arabic
into Latin, the translators employed dierent methods.
In a direct translation, rather than a paraphrase,
translators sought to capture the substance of the work
while also preserving the sense of the words. To achieve
this the method used most frequently was a word by word
(
verbum de verbo ) translation.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
By contrast, some translators sought to communicate the
substance and sense (
ad sensum) of a work and thus avoid
a word by word rendition.
Aristotle's ideas reached the West before his works. The
vehicle for this transmission was a work on astrology
Introductorium in
known as Introduction to Astronomy (
Astronomiam), written originally in Arabic by Abu Mashar
al Balkhi, Jafer ibn Muhammad (787-886), known in the
West as Albumasar.
Although many scientic works were translated in the rst
half of the twelfth century, the earliest translations of
Aristotle's works on natural philosophy appear to have
occurred in Spain in the latter half of the twelfth century.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
By contrast, some translators sought to communicate the
substance and sense (
ad sensum) of a work and thus avoid
a word by word rendition.
Aristotle's ideas reached the West before his works. The
vehicle for this transmission was a work on astrology
Introductorium in
known as Introduction to Astronomy (
Astronomiam), written originally in Arabic by Abu Mashar
al Balkhi, Jafer ibn Muhammad (787-886), known in the
West as Albumasar.
Although many scientic works were translated in the rst
half of the twelfth century, the earliest translations of
Aristotle's works on natural philosophy appear to have
occurred in Spain in the latter half of the twelfth century.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
By contrast, some translators sought to communicate the
substance and sense (
ad sensum) of a work and thus avoid
a word by word rendition.
Aristotle's ideas reached the West before his works. The
vehicle for this transmission was a work on astrology
Introductorium in
known as Introduction to Astronomy (
Astronomiam), written originally in Arabic by Abu Mashar
al Balkhi, Jafer ibn Muhammad (787-886), known in the
West as Albumasar.
Although many scientic works were translated in the rst
half of the twelfth century, the earliest translations of
Aristotle's works on natural philosophy appear to have
occurred in Spain in the latter half of the twelfth century.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
By contrast, some translators sought to communicate the
substance and sense (
ad sensum) of a work and thus avoid
a word by word rendition.
Aristotle's ideas reached the West before his works. The
vehicle for this transmission was a work on astrology
Introductorium in
known as Introduction to Astronomy (
Astronomiam), written originally in Arabic by Abu Mashar
al Balkhi, Jafer ibn Muhammad (787-886), known in the
West as Albumasar.
Although many scientic works were translated in the rst
half of the twelfth century, the earliest translations of
Aristotle's works on natural philosophy appear to have
occurred in Spain in the latter half of the twelfth century.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
Gerard of Cremona translated 71 works on mathematics,
astronomy, medicine, alchemy and philosophy.
The next series of translations of Aristotle's natural
philosophy occurs in the 13th century and involves not only
Aristotle but also Averroes, the greatest commentator on
Aristotle's works.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
Gerard of Cremona translated 71 works on mathematics,
astronomy, medicine, alchemy and philosophy.
The next series of translations of Aristotle's natural
philosophy occurs in the 13th century and involves not only
Aristotle but also Averroes, the greatest commentator on
Aristotle's works.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
Gerard of Cremona translated 71 works on mathematics,
astronomy, medicine, alchemy and philosophy.
The next series of translations of Aristotle's natural
philosophy occurs in the 13th century and involves not only
Aristotle but also Averroes, the greatest commentator on
Aristotle's works.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
38 commentaries are attributed to Averroes and he wrote
three dierent kinds of commentaries: i) an epitome, ii) a
middle and iii) a long commentary.
The linguistic history of Averroes's commentaries is of
considerable interest. 28 exist in the original Arabic, 36
exist in Hebrew translations. Of 28 extant in Arabic, 15
survive in the original Arabic, 4 are both in Arabic and in
Hebrew characters, and 9 are only in Hebrew characters.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
38 commentaries are attributed to Averroes and he wrote
three dierent kinds of commentaries: i) an epitome, ii) a
middle and iii) a long commentary.
The linguistic history of Averroes's commentaries is of
considerable interest. 28 exist in the original Arabic, 36
exist in Hebrew translations. Of 28 extant in Arabic, 15
survive in the original Arabic, 4 are both in Arabic and in
Hebrew characters, and 9 are only in Hebrew characters.
Natural Philosophy in the Middle Ages
Latin Translations
Late
Antiquity
Early
Medieval
Age
38 commentaries are attributed to Averroes and he wrote
three dierent kinds of commentaries: i) an epitome, ii) a
middle and iii) a long commentary.
The linguistic history of Averroes's commentaries is of
considerable interest. 28 exist in the original Arabic, 36
exist in Hebrew translations. Of 28 extant in Arabic, 15
survive in the original Arabic, 4 are both in Arabic and in
Hebrew characters, and 9 are only in Hebrew characters.