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Journal articles on the topic 'Medieval Theory'

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Published: 27 July 2024

Last updated: 28 July 2024

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1

Wood, Rega. "Walter Burley on Motion in a Vacuum." Traditio 45 (1990): 191–217. http://dx.doi.org/10.1017/s0362152900012733.

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We all ‘know’ that medieval Aristotelians did not believe that a vacuum was possible, and we are complacent in our ‘knowledge’ that they were wrong. Even if we have an inkling of the sophistication of much medieval thinking on this topic, we are unlikely to suppose that anything medievals had to say on the subject is worth the trouble to study. What we may not realize is that not all medievals thought a vacuum or motion in a vacuum was impossible; following Avempace, in fact, many medieval philosophers argued that motion in a vacuum was possible, at least in theory.

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2

Novaes, Catarina Dutilh. "Theory of Supposition vs. Theory of Fallacies in Ockham." Vivarium 45, no. 2 (2007): 343–59. http://dx.doi.org/10.1163/156853407x217812.

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AbstractI propose to examine the issue of whether the ancient tradition in logic continued to be developed in the later medieval period from the vantage point of the relations between two specific groups of theories, namely the medieval theories of supposition and the (originally) ancient theories of fallacies. More specifically, I examine whether supposition theories absorbed and replaced theories of fallacies, or whether the latter continued to exist, with respect to one particular author, William of Ockham. I compare different parts of Ockham's Summa Logicae, namely III-4 (on fallacies), and the final chapters of part I and first chapters of part II (on supposition). I conclude that there is overlap of conceptual apparatus and of goals (concerning propositions that must be distinguished) in Ockham's theories of supposition and of fallacies, but that the respective conceptual apparatuses also present substantial dissimilarities. Hence, theories of supposition are better seen as an addition to the general logical framework that medieval authors had inherited from ancient times, rather than the replacement of an ancient tradition by a medieval one. Indeed, supposition theories and fallacy theories had different tasks to fulfil, and in this sense both had their place in fourteenth century logic.

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3

Pilsworth, C., and D. Banham. "Medieval Medicine: Theory and Practice." Social History of Medicine 24, no. 1 (March 25, 2011): 2–4. http://dx.doi.org/10.1093/shm/hkq117.

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4

Read, Stephen. "The medieval theory of consequence." Synthese 187, no. 3 (March 22, 2011): 899–912. http://dx.doi.org/10.1007/s11229-011-9908-6.

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5

Johnson, Ian. "Rethinking Medieval Translation: Ethics, Politics, Theory." Translation Studies 9, no. 1 (August 21, 2015): 121–23. http://dx.doi.org/10.1080/14781700.2015.1071277.

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6

Cole, A. "Introduction: The Medieval Turn in Theory." Minnesota review 2013, no. 80 (January 1, 2013): 80–82. http://dx.doi.org/10.1215/00265667-2018387.

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7

Fairbrother, Daniel, and Chris Wickham. "Medieval history and theory: a conversation." Rethinking History 22, no. 4 (October 2, 2018): 525–45. http://dx.doi.org/10.1080/13642529.2018.1528047.

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8

Haymes, Edward. "Oral Theory and Medieval German Poetry." Oral Tradition 18, no. 2 (2004): 258–60. http://dx.doi.org/10.1353/ort.2004.0066.

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9

Lusignan, S. "Rethinking Medieval Translation: Ethics, Politics, Theory." French Studies 67, no. 4 (September 27, 2013): 547–48. http://dx.doi.org/10.1093/fs/knt172.

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10

Butterfield, Ardis. "Medieval genres and modern genre theory." Paragraph 13, no. 2 (July 1990): 184–201. http://dx.doi.org/10.3366/para.1990.0014.

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11

Hussey, M. Edmund, and Ann Payne. "Medieval Beasts." Antioch Review 49, no. 4 (1991): 614. http://dx.doi.org/10.2307/4612479.

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12

Rikhardsdottir, Sif. "Medieval Emotionality: The Feeling Subject in Medieval Literature." Comparative Literature 69, no. 1 (February 27, 2017): 74–90. http://dx.doi.org/10.1215/00104124-3794619.

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13

Teschke, Benno. "Geopolitical Relations in the European Middle Ages: History and Theory." International Organization 52, no. 2 (1998): 325–58. http://dx.doi.org/10.1162/002081898753162848.

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The European Middle Ages have recently attracted the attention of international relations (IR) scholars as a “testing-ground” for established IR theories. Neorealists, historicizing neorealists, and constructivists dispute the meanings of medieval anarchy and hierarchy in the absence of sovereignty. On the basis of a detailed critique of these approaches, I offer a historically informed and theoretically controlled interpretation of medieval geopolitics revolving around contested social property relations. My interpretation is meta-theoretically guided by dialectical principles. Lordships are the constitutive units of medieval authority, combining economic and political powers and assigning contradictory forms of rationality to their major agents, lords, and peasants. Interlordly competition over land and labor translates directly into distinct forms of geopolitical relations, generating a culture of war. Against this background, I clarify the specific meanings of the medieval “state,” territoriality, frontiers, peace, war, anarchy, and hierarchy before drawing out the wider implications of changing social property forms for IR theory.

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14

Liu, Yixuan. "A Comparative Study of Medieval Religious Spirituality: Bonaventure’s Theory of Six Stages of Spirituality and Śaṅkara’s Sixfold Practice Theory of Advaita Vedānta." Religions 15, no. 1 (December 26, 2023): 39. http://dx.doi.org/10.3390/rel15010039.

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In medieval India, the desire for “the unity of Brahman and Self” was present in the Vedānta tradition of Hinduism. Adi Śaṅkara, the master of Vedānta philosophy, proposed the six-fold sādhana: mind control, sense control, mental tranquility, endurance, potential faith, and concentration. These six-fold practices can help Vedānta followers realize unity with Brahman. In medieval Christianity, mysticism was regarded as an important path for Christians to seek a closer relationship with God. Pursuing “the unity of God and man” became the goal and direction of Christians at that time, which could be achieved through spirituality. Bonaventure, known as the Seraphic Doctor, was a representative figure of medieval Christian mysticism. He proposed six stages of spirituality: Sense, Imagination, Reason, Intelligence, Understanding, and Spark of Conscience, through which one can achieve unity with God. This article attempts to compare Bonaventure’s theory of six stages of spirituality with Śaṅkara’s idea of six-fold practice and discover the similarities and differences between Eastern and Western religious spirituality in the Middle Ages. Through this comparison, we can further explore the medieval religious believers’ desire for ultimate reality and try to find the possibility of dialogue between Christianity and Advaita Vedānta.

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15

Kemp, Simon, and Garth J. O. Fletcher. "The Medieval Theory of the Inner Senses." American Journal of Psychology 106, no. 4 (1993): 559. http://dx.doi.org/10.2307/1422969.

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16

Brown, Stephen F. "Medieval Supposition Theory in Its Theological Context." Medieval Philosophy & Theology 3 (1993): 121–57. http://dx.doi.org/10.5840/medievalpt199335.

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17

O'Donovan, Joan Lockwood. "The Theological Economics of Medieval Usury Theory." Studies in Christian Ethics 14, no. 1 (April 2001): 48–64. http://dx.doi.org/10.1177/095394680101400105.

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18

Walter, Katie L. "Fragments for a medieval theory of prosthesis." Textual Practice 30, no. 7 (November 9, 2016): 1345–63. http://dx.doi.org/10.1080/0950236x.2016.1235844.

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19

Whittington, Karl. "Medieval intersex in theory, practice, and representation." postmedieval 9, no. 2 (June 2018): 231–47. http://dx.doi.org/10.1057/s41280-018-0085-3.

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20

Laird, Edgar S. "Robert Grosseteste, Albumasar, and Medieval Tidal Theory." Isis 81, no. 4 (December 1990): 684–94. http://dx.doi.org/10.1086/355545.

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21

STUARD, SUSAN MOSHER. "The Chase After Theory: Considering Medieval Women." Gender & History 4, no. 2 (June 1992): 135–46. http://dx.doi.org/10.1111/j.1468-0424.1992.tb00053.x.

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22

Zamperetti Martín, Deidamia Sofía. "IX Jornadas de Estudios Clásicos y Medievales “Diálogos Culturales”: El tiempo en la literatura antigua y medieval: Orígenes, Ciclos, Edades." Synthesis 26, no. 2 (December 13, 2019): e068. http://dx.doi.org/10.24215/1851779xe068.

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23

Burshatin, Israel. "Hispanism, Queer Theory, and Community." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 50, no. 1-2 (September 2021): 149–59. http://dx.doi.org/10.1353/cor.2021.a910116.

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Abstract: Israel Burshatin examines how queer approaches to medieval and early modern Spanish history and cultural production such as those found in Queer Iberia can help scholars rethink the hegemonic notions of "Hispanism."

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24

Gajic, Aleksandar. "Neo-meidevalism in contemporary social theory." Zbornik Matice srpske za drustvene nauke, no. 142 (2013): 49–61. http://dx.doi.org/10.2298/zmsdn1342055g.

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?Neo-medievalism? has become well known concept in contemporary social theory. It is widely used by historians, sociologists of culture and international relations theorists, not only for the critical reconsideration of heritage from ?historical? Middle Ages, but also for the easier and more accurate distinguishing of their cultural-historical and international-political aspirations through analogies with contemporary social processes. This paper deals with the emergence of ?neo-medieval motives? in social theory and philosophy since Romanticism, throughout ?catholic cultural renewal? and ?Russian religious renaissance?, up to their influences on ?theories of crisis of modernity? from the first half of 20th century and on significant works of Spengler, Toynbee, Ortega y Gasset and Pitirim Sorokin. Then, author follows the revival of interests for Middle Ages in the seventies of the last century along with the onset of postmodernism, and also the first use of ?neo-medieval model? for explanation of international relations transformation (in the work of Hedley Bull and his followers). Finally, contemporary ?neo-medieval? tendencies in scientific approaches are being observed - from the systemic transformation from a modern to a postmodern political economy, throughout urban studies, sociology and philosophy seeking again the indisputable epistemological support in religion and tradition.

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25

Ziyovuddinova, Mukhlisa. "Arud System In View Of Metric Theory." American Journal of Applied sciences 03, no. 05 (May 31, 2021): 234–39. http://dx.doi.org/10.37547/tajas/volume03issue05-37.

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This article examines the metric system of arud, created by the largest medieval Arab philologist Khalil ibn Ahmad, one of the founders of the famous Basrii philological school. The system of Khalil ibn Ahmad does not proceed from the concept of a syllable, but from the concept of "harf" in this case meaning "letter", that is, the part of a word graphically denoted by a letter.

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26

Archambault, Jacob. "Introduction: Consequences in Medieval Logic." Vivarium 56, no. 3-4 (October 15, 2018): 201–21. http://dx.doi.org/10.1163/15685349-12341361.

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Abstract This paper summarizes medieval definitions and divisions of consequences and explains the import of the medieval development of the theory of consequence for logic today. It then introduces the various contributions to this special issue of Vivarium on consequences in medieval logic.

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27

Pasnau, I—Robert. "Medieval Modal Spaces." Aristotelian Society Supplementary Volume 94, no. 1 (July 1, 2020): 225–54. http://dx.doi.org/10.1093/arisup/akaa004.

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Abstract There is often said to be something peculiar about the history of modal theory up until the turn of the fourteenth century, when John Duns Scotus decisively reframed the issues. I wish to argue that this impression of dramatic discontinuity is almost entirely a misimpression. Premodern philosophers prescind from the wide-open modal space of all possible worlds because they seek to adapt their modal discourse to the explanatory and linguistic demands of their context.

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28

Corradi, Marco Claudio. "Notes on Competition and Justum Pretium Theory and Practice in Medieval Italy." Antitrust Bulletin 63, no. 3 (June 19, 2018): 330–49. http://dx.doi.org/10.1177/0003603x18780558.

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Medieval Italian Comuni are often considered as one of the cradles of the modern capitalist spirit. Comuni introduced economic legislation in an attempt to counteract restrictions to competition on the one hand and to control the price of certain goods and services on the other. Price control of basic commodities was often motivated by reasons of public order – such as preventing commoners’ riots. Despite some loose analogies with the modern European Union competition law approach to pricing – namely in the area of excessive pricing – the Italian medieval Comuni pricing theory and practice substantially differed from the modern European Union one. Medieval theory struggled in reconciling market mechanisms with costs analysis and missed the distinction between efficiency and distribution. Moreover, medieval Comuni market variables were substantially divergent from the modern European ones. Despite Comuni being the wealthiest areas in Europe in those days, their consumers had significantly lower buying power, they were affected by different cognitive biases than modern consumers and they were highly segmented from a gender perspective. Medieval producers, that is artisans, did not enjoy the degree of market power that characterizes modern oligopolists. Artisans produced goods for merchants who were the main promoters of trade and economic development. Merchants often succeeded in squeezing artisans’ profits, granting consumers lower prices for manufactured goods, at times also thanks to free trade policies pursued by Comuni administrations.

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29

Blanton, C. D. "Theory by Analogy." PMLA/Publications of the Modern Language Association of America 130, no. 3 (May 2015): 750–58. http://dx.doi.org/10.1632/pmla.2015.130.3.750.

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A is—A.—G. W. F. Hegel (Science of Logic 415)The thing stated and the restatement have constituted an analogy.—Wallace Stevens (129)M-C-M'.—Karl Marx (257)There is a hint of Minerva's owl in medieval philosophy's relation to the apparently mundane formal question of analogy. The problem is everywhere in scholastic thought, inherited from Aristotle and Averroës, then adapted as one of the basic formal mechanisms through which Thomistic logic both transposes its own theological categories onto an older classical framework and apprehends metaphysical relations of being, of identity and difference. Classically, it is by analogy that one conceives the likeness of the unlike, extracting a concept from the individual instances and scattered genera in which it otherwise resides: the quality of wisdom that characterizes God, say, but might differently characterize humans; the property of animation that attaches to humans but differently qualifies beasts. Hegel notes this problem of scholastic analogy in his Lectures on the History of Philosophy, when he comments of Aquinas that the category of “substance (forma substantialis) is, for instance, analogous to” Aristotle's notion of entelechy (3: 71) or when he dismisses medieval Latin more generally as “a quite unsuitable instrument” for the consideration of older philosophical forms—in effect, an imprecise exercise in analogy (38).

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30

Leupin, Alexandre, and Jean-Charles Huchet. "Le Roman Medieval." Comparative Literature 39, no. 3 (1987): 270. http://dx.doi.org/10.2307/1770250.

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31

Frank, Roberta, and Carol J. Clover. "The Medieval Saga." Comparative Literature 37, no. 4 (1985): 364. http://dx.doi.org/10.2307/1770284.

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32

Arthur Bahr and Alexandra Gillespie. "Medieval English Manuscripts:." Chaucer Review 47, no. 4 (2013): 346. http://dx.doi.org/10.5325/chaucerrev.47.4.0346.

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33

Snyder, John L. "A Road Not Taken: Theinred of Dover's Theory of Species." Journal of the Royal Musical Association 115, no. 2 (1990): 145–81. http://dx.doi.org/10.1093/jrma/115.2.145.

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The music theory of the Middle Ages had its origins in the music theory of late antiquity. As Markovits observes, ‘The fundamental structure of ancient music theory is the tetrachord’; in turn, the medieval gamut had its origin in the Greater Perfect System, and was similarly constructed from conjunct and disjunct tetrachords. The chromatic and enharmonic genera disappeared, but the tetrachord synemmenon remained as the source of the only sanctioned medieval altered note, the B♭.

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34

Jervis, Ben. "Assemblage Theory and Town Foundation in Medieval England." Cambridge Archaeological Journal 26, no. 3 (May 18, 2016): 381–95. http://dx.doi.org/10.1017/s0959774316000159.

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It is proposed that our understanding of medieval town foundation is limited by a failure to appreciate that ‘town’ is a relational category. It is argued that urban character emerges from social relations, with some sets of social relationship revealing urbanity and others not, as places develop along distinctive, but related, trajectories. This argument is developed through the application of assemblage theory to the development of towns in thirteenth-century southern England. The outcome is a proposal that, by focusing on the social relations through which towns are revealed as a distinctive category of place, we can better comprehend why and how towns mattered in medieval society and develop a greater understanding of the relationship of urbanization to other social processes such as commercialization and associated changes in the countryside.

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35

Reissland, N. "Medieval Children." Common Knowledge 9, no. 1 (January 1, 2003): 160. http://dx.doi.org/10.1215/0961754x-9-1-160.

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36

Turner, Joseph. "Rhetoric and Performing Anger: Proserpina's Gift and Chaucer's Merchant's Tale." Rhetorica 34, no. 4 (2016): 427–54. http://dx.doi.org/10.1525/rh.2016.34.4.427.

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Although scholars have historically minimized the relationship between medieval grammatical and rhetorical traditions and Chaucer's poetics, Proserpina's angry speech in the Merchant's Tale represents the intersection of medieval classroom grammar exercises, Geoffrey of Vinsauf's theory of delivery, and poetics. Proserpina's angry speech reveals that her rhetoric is calculated to subvert the masculine power structures that surround her. Such a focus on Chaucer's depiction of women's persuasive tactics helps to highlight Chaucer's deep engagement with rhetoric beginning in the 1380's. Moreover, this investigation asks for increased attention to the overlap between classroom grammatical traditions, rhetorical theory, and medieval poetics.

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37

Burns, E. Jane. "Where Feminist Theory and the Medieval Text Intersect." Medieval Feminist Newsletter 5 (June 1988): 6–8. http://dx.doi.org/10.17077/1054-1004.1514.

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38

Heng, Geraldine. "Desire in Language: Theory, Feminism, and Medieval Texts." Medieval Feminist Newsletter 5 (June 1988): 8–11. http://dx.doi.org/10.17077/1054-1004.1515.

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39

Irvine, Martin. "Medieval Grammatical Theory and Chaucer's House of Fame." Speculum 60, no. 4 (October 1985): 850–76. http://dx.doi.org/10.2307/2853727.

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40

Ireland, Richard W. "Theory and Practice within the Medieval English Prison." American Journal of Legal History 31, no. 1 (January 1987): 56. http://dx.doi.org/10.2307/845606.

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41

McGerr, Rosemarie P. "Medieval Concepts of Literary Closure: Theory and Practice." Exemplaria 1, no. 1 (January 1989): 149–79. http://dx.doi.org/10.1179/exm.1989.1.1.149.

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42

Langholm, Odd. "The German tradition in late medieval value theory." European Journal of the History of Economic Thought 15, no. 4 (November 19, 2008): 555–70. http://dx.doi.org/10.1080/09672560802480914.

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43

Broadie, Alexander. "X—Medieval Notions and the Theory of Ideas." Proceedings of the Aristotelian Society 87, no. 1 (June 1, 1987): 153–68. http://dx.doi.org/10.1093/aristotelian/87.1.153.

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44

Parsons, Terence. "Anaphoric pronouns in very late medieval supposition theory." Linguistics and Philosophy 17, no. 5 (October 1994): 429–45. http://dx.doi.org/10.1007/bf00985830.

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45

Owens, Jonathan. "The comparative study of medieval Arabic grammatical theory." Historiographia Linguistica 22, no. 3 (January 1, 1995): 425–40. http://dx.doi.org/10.1075/hl.22.3.16owe.

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46

Mozzillo-Howell, Elizabeth. "MONARCHIAII. X AND THE MEDIEVAL THEORY OF CONSEQUENCES." Italian Studies 57, no. 1 (January 2002): 20–36. http://dx.doi.org/10.1179/its.2002.57.1.20.

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47

Gravdal, Kathryn. "Poem Unlimited: Medieval Genre Theory and the Fabliau." L'Esprit Créateur 33, no. 4 (1993): 10–17. http://dx.doi.org/10.1353/esp.1993.0065.

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48

Andrews, Tarren, and Wallace Cleaves. "Indigenous Futures and Medieval Pasts." English Language Notes 58, no. 2 (October 1, 2020): 167–79. http://dx.doi.org/10.1215/00138282-8558046.

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Abstract In this interview Bitterroot Salish medievalist Tarren Andrews and Tongva medievalist Wallace Cleaves discuss the past, present, and future of medieval studies. Their conversation focuses on what it means and has meant to be a Native American scholar in the field of medieval studies, their hope and concerns for the Indigenous turn, and what interested them in medieval studies to begin with. Most important, Andrews and Cleaves discuss how their Native communities impact their medieval scholarship.

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49

Nardizzi, Vin. "Medieval ecocriticism." postmedieval: a journal of medieval cultural studies 4, no. 1 (March 2013): 112–23. http://dx.doi.org/10.1057/pmed.2012.48.

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50

Ripoll, Enrique. "Cancionero e imprenta en la red." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 21, no. 21 (June 22, 2023): 11. http://dx.doi.org/10.7203/scripta.21.26796.

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Resumen: En este artículo se hace un recorrido por los principales proyectos y almacenes de datos relacionados con la poesía medieval y la imprenta que utilizan las tecnologías de la información de forma intensiva. Esta visión global de la colaboración que existe entre la filología y la informática permite observar cómo los medievalistas aprovechan las capacidades de almacenamiento y cómputo de los ordenadores para avanzar en sus investigaciones y darles difusión, lo que, en última instancia, permite acelerar trabajos posteriores.Palabras clave: humanidades digitales hispánicas, cancioneros, incunables, estudios medievales, lingüística computacional.Abstract: This article takes a tour of the main projects and data warehouses related to medieval poetry and printing that use information technology intensively. This global vision of the collaboration that exists between philology and computer science allows us to observe how medievalists take advantage of the storage and computational capacities of computers to advance their research and disseminate it, which, ultimately, makes it possible to speed up subsequent work.Keywords: Hispanic digital humanities, cancioneros, incunabula, medieval studies, computational linguistics.

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