Статті в журналах: "Scholasticus"

1

Schuster, John A. "Descartes Scholasticus, revisited." Metascience 23, no. 2 (March 19, 2014): 243–47. http://dx.doi.org/10.1007/s11016-014-9880-0.

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2

Farkas, Zoltán. "Socrates Scholasticus on Greek Paideia." Acta Antiqua Academiae Scientiarum Hungaricae 45, no. 2-3 (June 2005): 187–92. http://dx.doi.org/10.1556/aant.45.2005.2-3.7.

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3

Zhang, Lei, Tsuyoshi Ito, Qinglai Feng, Martial Caridroit, and Taniel Danelian. "Phylogenetic model of <i>Follicucullus</i> lineages (Albaillellaria, Radiolaria) based on high-resolution biostratigraphy of the Permian Bancheng Formation, Guangxi, South China." Journal of Micropalaeontology 33, no. 2 (September 1, 2014): 179–92. http://dx.doi.org/10.1144/jmpaleo2014-012.

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Abstract. High-resolution sampling was performed on four Permian sections in Guangxi Province, South China (Gujingling, Sanpaoling, Guoyuan and Yutouling sections). We report abundant and well-preserved Guadalupian–Lopingian radiolarian assemblages, with 25 species belonging to three genera of the order Albaillellaria. Among them, the most abundant genus is Follicucullus with 17 species: F. bipartitus, F. charveti, F. sp. cf. F. charveti, F. dilatatus, F. falx, F. sp. cf. F. falx, F. guangxiensis, F. hamatus, F. monacanthus, F. sp. cf. F. monacanthus, F. orthogonus, F. sp. cf. F. orthogonus, F. porrectus, F. scholasticus, F. sp. cf. F. scholasticus, F. ventricosus and F. sp. cf. F. ventricosus. On the basis of composite stratigraphic ranges, this study suggests four Interval Zones in ascending order, namely F. monacanthus, F. porrectus, F. scholasticus and F. charveti Interval Zones. We provide a phylogenetic model for Follicucullus based on their morphological affinities and stratigraphic distribution. The genus Follicucullus originated from Pseudoalbaillella fusiformis, with F. monacanthus as the forerunner species from which two contemporary species then radiated: F. dilatatus and F. porrectus. Follicucullus porrectus is a long-lasting species, it is abundant in our material and several Follicucullus lineages originated from it. In terms of evolution it is considered to be the ancestor of a number of Follicucullus species.

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4

Privitera, Tiziana. "Oreste 'scholasticus': una nota a Draconzio." Euphrosyne 24 (January 1996): 127–46. http://dx.doi.org/10.1484/j.euphr.5.125944.

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5

Watts, Edward. "Winning the Intracommunal Dialogues: Zacharias Scholasticus' Life of Severus." Journal of Early Christian Studies 13, no. 4 (2005): 437–64. http://dx.doi.org/10.1353/earl.2006.0011.

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6

Quiroga Puertas, Alberto J. "The Literary Connoisseur. Socrates Scholasticus on Rhetoric, Literature and Religious Orthodoxy." Vigiliae Christianae 69, no. 2 (March 6, 2015): 109–22. http://dx.doi.org/10.1163/15700720-12341184.

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This paper explores Socrates Scholasticus’ accounts of rhetorical deliveries and allusions to bishops’ oratorical displays in the light of new tendencies in late antique literature and historiography with the aim of concluding that the Church historian considered that rhetorical deliveries were part of the negotiating process in the search of religious consensus.

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7

Wojciechowska, Justyna. "„Twarze dzieciństwa” we współczesnych tekstach literackich." Świat i Słowo 33, no. 2 (January 2, 2019): 1. http://dx.doi.org/10.5604/01.3001.0013.7835.

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W artykule opisano „twarze dzieciństwa” przedstawione we współczesnych tekstach literackich. Analizę przeprowadzono w oparciu o wybrane książki dla dzieci, które częściowo stanowią lektury proponowane w podstawie programowej lub mogą być rozwinięciem czytelniczych zainteresowań. Opis odwołuje do klasyfikacji Grzegorza Leszczyńskiego, który wyszczególnił: homo ludens, homo domesticus, homo scholasticus, homo artifex, homo legens, tractatus de arte moriendi. Typologia została poszerzona o kategorie charakterystyczne dla czasów współczesnych.

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8

Gonis, Nikolaos. "Prosopographica III." Archiv für Papyrusforschung und verwandte Gebiete 65, no. 2 (December 1, 2019): 348–56. http://dx.doi.org/10.1515/apf-2019-0018.

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Abstract A sequel to a series of notes on high-ranking persons in Late Antique Egypt, continued from APF 55 (2009) 90-95. Included are Fl. Dionysius alias Apollonius, briefly curator civitatis of Oxyrhynchus in 325; Heraclammon and other officials mentioned in a speech of Shenute; from Hermopolis, Hermogenes, acting curator civitatis, and Callinicus, vir clarissimus; an Oxyrhynchite comes called Iustus; the Arsinoite scholasticus and pagarch Fl. Paulus; and a late but ghost Flavius.

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9

Benelli, Luca. "New evidence for the dating of Palladas and Eutolmius Scholasticus Illustris." Cuadernos de Filología Clásica. Estudios griegos e indoeuropeos 33 (April 11, 2023): 281–343. http://dx.doi.org/10.5209/cfcg.84773.

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Kevin Wilkinson has identified clues in the text of epigrams by Palladas which in his view enable us to date this poet to the age of Constantine, earlier than had previously been assumed. He seeks to prove this new chronology with the help of a papyrus (P. Ct. YBR inv. 4000) which he attributes to Palladas. Scholars however have challenged the attribution of the papyrus and refuted Wilkinson’s new chronology for Palladas. More recently, Wilkinson tried to defend his hypothesis with the help of an epigram by Palladas (AP 6.85), which supposedly mentions a Roman military-administrative title (-πριλάριος) that was abolished at the start of the fourth century CE. The present article will propose a new interpretation for AP 6.85: departing from Wilkinson’s arguments about -πριλάριος, it will be demonstrated that Gordioprilarios is in fact the early fourth century military saint Gordius, mentioned for the first time in a homily (nr. 18) of 370-378 CE by St Basil, and that the Timothy of the epigram is the Alexandrian patriarch of ca. 381-385 CE. It may thus be inferred that Palladas was still alive after 370 CE. The article will also demonstrate that the AP-poet Eutolmius Scholasticus Illustris is in fact Flavius Eutolmius Tatianus.

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10

Verde, Francesco. "Diogene di Sinope: un addendum (Ap V 302)." Revue des Études Anciennes 118, no. 2 (2016): 443–49. http://dx.doi.org/10.3406/rea.2016.6778.

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This short note focuses on an epigram of the Anthologia Palatina written by Agathias Scholasticus (AP V 302). In so far as it is a literary variation of the VI century AD, the last two lines of this text cannot be considered stricto sensu as an evidence of Diogenes of Sinope’s gesture, but as an interesting but neglected testimony of the Diogenian practice of masturbation. The epigram has to be considered as an addendum to Giannantoni’s edition of Diogenes’ testimonies.

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11

Garcia, Brian. "Giovanni Pico and the Scholastics: A Note on «A Philosopher at the Crossroads»." Mediterranea. International Journal on the Transfer of Knowledge 9 (April 23, 2024): 349–60. http://dx.doi.org/10.21071/mijtk.v9i.16810.

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This review note surveys some important aspects of a recent publication by Amos Edelheit, A Philosopher at the Crossroads: Giovanni Pico della Mirandola’s Encounter with Scholastic Philosophy. While focus over the last decades has been placed on Pico’s thought in relation to Jewish Kabbalah and mysticism, Edelheit hopes to emphasize the importance of the scholastic tradition (or, rather, the pluriform and various tradition of late medieval and Renaissance scholasticism) in Pico’s thought, and the ways in which this intellectual context places this unique Renaissance thinker at a sort of ‘crossroads’. Beyond providing a brief overview of the three main parts of the text, this note examines more closely Edelheit’s study of Pico’s 900 Theses and the methodological approach which involves a reconstruction of the dialectical context for each thesis. The Latin scholastics are real conversational partners for Pico: he is versed in the 13th-century scholastic sources, is certainly familiar with contemporaneous scholastic thought, and is able to employ scholastic methods and terminology within his wider philosophical project. While scholastic philosophy was very much alive at the end of the fifteenth century, Pico’s new and inclusive approach to philosophy and the history of philosophy, never eschewing the Latin masters, departs from both scholastic and humanist trends.

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12

Ginter, Kazimierz. "Nieznane źródła „Historii kościelnej" Ewagriusza Scholastyka (HE III 30)." Vox Patrum 38 (December 31, 2000): 521–35. http://dx.doi.org/10.31743/vp.7274.

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Evagrius Scholasticus, the author of Historia Ecclesiastica, written at the end of the sixth century, is unanimously regarded by scholars as a person - in proportion to his times - of broad horizons and objectivity. He is without any doubt an unusual writer. A good example of his originality is his description of the rule emperor Anastasius. Evagrius describes him very warmly, although the emperor was regarded as a partisan of the monophysites. Yet Evagrius, without any doubt a Chalcedonian writer, places Anastasius in heaven after his death; Justinian, on the other hand, is placed in hell.

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13

Artemi, Eirini. "Cyril of Alexandria (412-444) and his Patriarchic Period according to Socrates Scholasticus." Journal of Medieval and Islamic History 12, no. 12 (December 1, 2019): 29–47. http://dx.doi.org/10.21608/jmih.2019.153693.

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14

Brand, Benjamin. "A Medieval Scholasticus and Renaissance Choirmaster: A Portrait of John Hothby at Lucca*." Renaissance Quarterly 63, no. 3 (2010): 754–806. http://dx.doi.org/10.1086/656928.

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AbstractJohn Hothby's career as cathedral choirmaster at Lucca is one of the longest, best documented, and most exceptional of any Northern musician active in fifteenth-century Italy. As director of the cathedral school and choir, this Englishman embodied two models of music master: a scholastic trained in the old Trivium and Quadrivium, and a professional maestro di cappella. Fulfilling this double role was but one way in which Hothby differed from his fellow oltremontani by ingratiating himself with his Lucchese patrons, colleagues, and citizens at large. Another was the integration into his curriculum of older pedagogies of local and regional origin, ones designed to appeal to his Italian students. The most important example of such appropriation were the laude that formed a basis for his students’ exercises in two-voice mensural counterpoint. The latter appear in I-Lc, Enti religiosi soppressi, 3086, one of only two examples of student work to survive from before 1500. These newly discovered exercises thus illuminate not only Hothby's career, but also a hitherto obscure stage of learning by which aspiring singers progressed from strict, note-against-note discant to complex, florid polyphony.

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15

Freedman, Joseph S. ":Bessarion Scholasticus. A Study of Cardinal Bessarion's Latin Library Byzantios 3." Sixteenth Century Journal 45, no. 1 (March 1, 2014): 164–65. http://dx.doi.org/10.1086/scj24247504.

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16

Schlag, Martin. "IV. Moraltheologische Vor- und Rahmenbedingungen der spätscholastischen Wirtschaftsethik." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 132, no. 1 (August 1, 2015): 82–115. http://dx.doi.org/10.7767/zrgga-2015-0107.

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Moral Theology as a Pre-condition and Presupposition of Economic Ethics in Late Scholasticism. In the context of a rapidly developing economy, the late Spanish or Iberian scholasticism dealt with numerous ethical issues of economic life. The moral presuppositions and conditions of their ethical and legal decisions are important because moral theology was established as a discipline of its own right precisely in the wake of the School of Salamanca. The influence of Thomas Aquinas, as well as the nominalist School, on Iberian late scholasticism becomes apparent in its shift to the concrete and to the law. Three elements in particular are discussed in this essay: the interaction between law and morality; the discovery of history as a source of theological knowledge; and Probabilism as a moral theological method. On the basis of the natural law, the late Spanish scholastics defended private property against any encroachment by temporal or spiritual powers. In their value and price theory they focus on the just price, which they generally consider to be the market price, corrected by the requirements of the common good. The lasting importance of scholastic statements on the economy lies in their emphasis on its ethical dimension.

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17

Barinova, Svetlana Gennad'evna. "Scholasticism as a Systematic European Philosophy of the Middle Ages." Социодинамика, no. 7 (July 2022): 33–41. http://dx.doi.org/10.25136/2409-7144.2022.7.38412.

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The article examines the contribution of the greatest encyclopedic mind of antiquity - Aristotle to the formation of scholasticism. The direct and indirect influence of Aristotelian ideas can be traced during the long period of the formation of scholasticism. The emergence of non–Christian Aristotelianism – Averroism - was an important moment in the history of philosophy. An adherent of authentic Aristotelianism - Averroes, translated the works of Aristotle and interpreted them through the concepts of Arabic philosophy. The topic of the influence of authentic scholasticism on patristic theology is touched upon. The traditional understanding of scholasticism as a combination of Christian theology with the philosophy of Aristotle is noted. Scholasticism, being a religious philosophy, applies philosophical concepts and techniques to the Christian-church doctrine, the early experience of which is contained in patristics. Scholasticism, as a religious philosophy, needed the development of theological thought and its development took place along with the development of theology. Studying the great ancient thinkers – Plato and Aristotle, the development of scholasticism has moved forward especially noticeably, which is reflected in the formation of scholastic metaphysics. The penetration of Aristotelianism in the XIII century into Christian philosophy marked the heyday of scholasticism. The scholastics turned their eyes to the ancient thinkers in order to establish Christian truth. Aristotle was presented to them as a universal thinker with a broad outlook, who achieved knowledge by the aspirations of reason. The similarity of Aristotle's organic worldview and the Christian understanding of the spirit and life turned out to be suitable for representatives of scholasticism, who noticed the similarity of Aristotle's teaching about the existence of God with the teaching of Holy Scripture.

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18

Cáseda Teresa, Jesús Fernando. "arcipreste de San Salvador del Lazarillo de Tormes y su “Epístola de un scholasticus toletanus” a la docta puella Luisa Sigea." Cuadernos de Investigación Filológica 54 (December 22, 2023): 25–43. http://dx.doi.org/10.18172/cif.5850.

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En este estudio planteo la hipótesis de que el Scholasticus Toletanus que aparece en la “Epístola a Luisa Sigea” es el maestrescuela y canónigo de la catedral de Toledo Bernardino de Alcaraz, a quien la crítica ha identificado como el “arcipreste de San Salvador” del Lazarillo de Tormes. Defiendo a lo largo del mismo que, muy probablemente, en ambos casos él es también su autor, artífice por tanto de las dos cartas: una en castellano –la genial novela publicada en 1554– y otra en latín (la Epístola a Sigea), dirigidas la primera a un “Vuestra Merced” innominado y la segunda a esta docta puella toledana.

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19

Allen, Pauline. "Some Aspects of Hellenism in the Early Greek Church Historians." Traditio 43 (1987): 368–81. http://dx.doi.org/10.1017/s0362152900012605.

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Studies dealing with the attitudes of various writers of the patristic period towards Hellenism, including the aspect ofpaideia, have tended to concentrate, up to the present, on a specific writer or time-span. It is no accident that fourth-century writers have loomed large in recent investigations in this area, since the fourth century was pivotal in determining Christian attitudes to pagan literary traditions. Here it is my aim to draw attention not to a single writer or period but rather to the representatives of a Christian literary genre, and to discuss their stance with regard to Hellenism, in particularpaideia. My choice falls on the Greek ecclesiastical historians; although they have been scrutinised increasingly in the past twenty years, their collective attitude to Hellenic culture or Greek letters has not yet received a separate study. Those early Greek historical works that have survived to us more or less intact — the histories of Eusebius of Caesarea, Socrates Scholasticus, Sozomen, Theodoret of Cyrus, and Evagrius Scholasticus — provide us with a more reliable overall picture of the Hellenism of their composers than, for example, the fragmentaryChurch Historiesof Philostorgius and Theodore Lector; taken together, they give us at the same time a useful chronological spread from the early fourth to the late sixth century. The crucial questions to be posed are to what extent these writers deemed Hellenism to be compatible with ecclesiastical historiography, and how typical their perspective on Hellenism was of their own times. Where appropriate, we shall also try to ascertain how these church historians stand with regard to using classical citations and references in their narratives, how they view the classical past, and what their attitude is towards non-Greek culture.

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20

Van Nuffelen, Peter. "Two Fragments from the Apology for Origen in the Church History of Socrates Scholasticus." Journal of Theological Studies 56, no. 1 (April 1, 2005): 103–14. http://dx.doi.org/10.1093/jts/fli005.

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21

Hiestand, Rudolf. "Oliver Scholasticus und die Pariser Schulen zu Beginn des 13. Jahrhunderts. Zu einem neuen Textfund." Jahrbuch des Kölnischen Geschichtsvereins 58, no. 1 (December 1987): 1–34. http://dx.doi.org/10.7788/jbkgv.1987.58.1.1.

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22

Andorlini, Isabella. "Paganesimo e Cristianesimo nell’Egitto del iv secolo d.C.: le carte di Ammon, scholasticus di Panopoli." Anabases, no. 12 (October 1, 2010): 13–21. http://dx.doi.org/10.4000/anabases.951.

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23

te Velde, Dolf. "The Relevance of Reformed Scholasticism for Contemporary Systematic Theology." Perichoresis 14, no. 3 (December 1, 2016): 97–115. http://dx.doi.org/10.1515/perc-2016-0018.

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Abstract This article examines how Reformed scholasticism can be relevant for systematic theology today. ‘Reformed Scholasticism’ denotes the academic practice in which the doctrines of the Reformation are expounded, explained, and defended. It is primarily a method and attitude in search of the truth, based on a careful reading of Scripture, drawing on patristic and medieval traditions, and interacting with philosophy and other academic disciplines. In addition to these methodological features, important contributions on various doctrinal topics can be discovered. The doctrine of God has a foundational role in the sense that God is the primary subject of the other topics (creation, salvation, etc.). Reformed scholastic theology not only examines God’s inner essence, but also the concrete relation and operation of God toward his world. In a Trinitarian understanding of God’s essence, a distinction is maintained between God’s immanent relatedness as three divine Persons, and his outward relation to created reality. The doctrines of creation and providence gave occasion for Reformed scholastics to engage in debates with the emerging natural sciences, and also articulated important theological insights concerning the involvement of God in creaturely affairs. In Christology, the Reformed orthodox maintained the classic doctrine of the two natures of Jesus Christ, against Socinians and other opponents. These ontological statements are the necessary conditions for a proper understanding of the salvation by Christ. While the doctrinal positions of Reformed scholastic theology cannot be automatically transmitted to contemporary discussions, we can profit from this tradition on several levels of method and content.

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24

Vdovina, Galina V. "Brentano and Scholasticism." Epistemology & Philosophy of Science 59, no. 1 (2022): 190–210. http://dx.doi.org/10.5840/eps202259114.

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The article deals with the problem of scholastic sources of Brentano’s concept of intentionality. The subject matter of the discussion is the so-called thesis on intentionality as formulated by Brentano in his 1874 book “Psychology from an Empirical Point of View”. The search for Brentano's specific scholastic sources has been going on for decades, but even today the problem is still relevant. The objectives of the article are, firstly, to identify the main positions on the issue and to reveal the reasons for their failure, and, secondly, to suggest our own hypothesis providing arguments in its favor. On the basis of the existing publications the following positions are briefly formulated: 1) hypothesis of borrowing from Thomas Aquinas; 2) hypothesis of borrowing from Aristotle; 3) hypothesis of borrowing from the 14th century scholastics. The inconsistency of these hypotheses, each on its own grounds, is shown. The first hypothesis proceeds from false assumptions, the second one is obviously reductionist, the third one correctly identifies the points of similarity between Brentano and the scholastics, but underestimates the differences between them. The author’s hypothesis is that the most precise parallel to Brentano’s doctrine of intentionality is found in the early modern scholasticism. It is supported from two sides. First, on the basis of Brentano’s biographical and reading history, arguments are formulated in favor of the validity of this assumption. It is shown that Brentano was able to reach the scholastics of Descartes’ epoch through his reading of the works of German neoscholastics of the mid-nineteenth century. Brentano’s and baroque scholasticism’s main points about intentionality are then formulated: 1) distinction between intentional and physical phenomena as a core of intentional philosophy; 2) intentionality as a property of all, not only intellectual, mental acts; 3) notion of intentional object and its variations; 4) objective being; 5) reality of mental acts and irreality of their contents. The comparison shows that they are similar in both traditions not only substantively, but also functionally.

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25

Quiroga Puertas, Alberto J. "Fidem tene, verba seqVentVr. Rhetoric and Oratory in the Historia Ecclesiastica of Socrates Scholasticus and Sozomen." Veleia, no. 32 (September 15, 2015): 97–108. http://dx.doi.org/10.1387/veleia.14979.

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Este trabajo se centra en las interpretaciones de las apreciaciones estilísticas y de crítica literaria realizadas por los historiadores eclesiásticos Sócrates y Sozomeno en sus descripciones de figuras relevantes de la Iglesia post-Constantiniana. Su valoración del impacto y del papel de la oratoria y la literatura trascendió el campo de la crítica literaria, constituyendo parte del entramado ideológico con el que se juzgaron las creencias religiosas y filiaciones doctrinales de tales figuras en la Iglesia de los siglos iv y v.

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Pich, R. H. "SIEPM Project “Second Scholasticism”: Scholastica colonialis." Bulletin de Philosophie Médiévale 52 (January 2010): 25–45. http://dx.doi.org/10.1484/j.bpm.1.102144.

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27

Coates-Stephens, Robert. "ATTITUDES TO SPOLIA IN SOME LATE ANTIQUE TEXTS." Late Antique Archaeology 1, no. 1 (2003): 339–58. http://dx.doi.org/10.1163/22134522-90000014.

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Current art historical and archaeological studies of spolia tend to assign willed, conceptual motives to the re-use of architectural and sculptural material in late antique building. But such ‘motives’—usually said to be of the propagandistic, ‘auto-legitimisation’ type—do not differ from those of past patrons, who built only with new-made materials; they can therefore in no way explain why builders started to use spolia as opposed to new materials. This paper highlights textual evidence (John of Ephesus, al-Tabari, Minucius Felix, Socrates Scholasticus, Cassiodorus) that suggests conceptual motives for using spolia which could not have been expressed with new material. Such motives include triumphalism, religious appropriation, and aesthetic conservatism. But the texts also display as multifarious a range of viewpoints regarding the spolia phenomenon as do the varying currents of modern scholarship.

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28

Kushch, Tatiana. "Translations of Scholastic Works in Fourteenth-Century Byzantium: Intellectual Dissidence?" ISTORIYA 13, no. 11 (121) (2022): 0. http://dx.doi.org/10.18254/s207987840023064-9.

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This article examines the activity of the fourteenth-century Byzantine intellectuals in translation into Greek of the works of Latin scholastics, particularly Thomas Aquinas. The author of the article notes that, before these translations, in Byzantium there was no public demand for the study of the Latin language and acquaintance with Western theological thought. The interest in Latin Scholasticism was born primarily as a response to the ideological crisis caused by the Palamite disputes and the victory of hesychasm. Political contacts with the West were another stimulus to the interest in Latin culture and theology. The first translator of the scholastic works was Demetrios Kydones: in cooperation with his brother Prochoros, he translated the main works of Aquinas. However, the colleagues, state authorities, and church evaluated the activities of Demetrios Kydones and his followers in different ways. When the Byzantines got acquainted with the scholastic works, it aggravated the disputes concerning the Church union and the anti-Latin polemics. The Latinophiles’ translation activity became a form of manifestation of their dissent, as they conceded religious rapprochement with the papacy and recognized the achievements of the Western theological thought. Generally, the appearance of the works of Latin theologians in the Christian East had a strong impact on the intellectual and ideological-political life of Byzantium.

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29

Edward Watts. "Interpreting Catastrophe: Disasters in the Works of Pseudo-Joshua the Stylite, Socrates Scholasticus, Philostorgius, and Timothy Aelurus." Journal of Late Antiquity 2, no. 1 (2009): 79–98. http://dx.doi.org/10.1353/jla.0.0032.

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30

Hallebeek, Jan, and Wim Decock. "Pre-contractual duties to inform in Early Modern Scholasticism." Tijdschrift voor Rechtsgeschiedenis / Revue d'Histoire du Droit / The Legal History Review 78, no. 1-2 (2010): 89–133. http://dx.doi.org/10.1163/157181910x487332.

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AbstractThis paper seeks to highlight the early modern scholastic contribution to dealing with the issue of pre-contractual duties to inform. Bringing together different strands of thought, ranging from Aristotelian philosophy to Roman law, the 16th and 17th century scholastics developed adequate analytical tools to solve legal and moral problems arising from information disparities between contracting parties. While first looking at the different classical and medieval texts that shaped the early modern debate, this paper then goes on to give a systematic account of how the early modern scholastics dealt with duties of disclosure about both intrinsic and extrinsic defects in the merchandise. A final chapter looks at how the early modern scholastic debate was received in the Northern natural law school, before concluding that the early modern scholastics took a surprisingly negative attitude towards duties to inform.

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Oliveira, Eliézer Cardoso de, and Ademir Luiz da Silva. "“EU ACREDITO EM FILOSOFIA”: FANATISMO RELIGIOSO, INTOLERÂNCIA E ANTI-INTELECTUALISMO NO FILME <i>ALEXANDRIA (2009)</i>." Revista Caminhos - Revista de Ciências da Religião 19, no. 2 (October 18, 2021): 416. http://dx.doi.org/10.18224/cam.v19i2.8912.

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O tema deste artigo é a análise do filme Alexandria (2009), dirigido pelo cineasta Alejandro Amenábar, tendo como protagonista principal a atriz Rachel Weisz. O seu objetivo principal é cotejar a representação cinematográfica sobre o fanatismo, intolerância e anti-intelectualismo cristão que culmina no linchamento da filosofa Hipátia de Alexandria, com a contextualização baseada na historiografia especializada. Desse modo, a metodologia valeu-se da análise de obras históricas (Gibbon, Russel, Scholasticus) e da teoria sociológica (Max Weber) para contribuir para um melhor conhecimento da história do Cristianismo que se desenrola na cidade de Alexandria e também para um melhor aproveitamento do filme, seja para deleite estético, seja como fonte de representação histórica. A conclusão do artigo demonstra que o filme faz uso de elementos ficcionais para a sua estruturação narrativa, mas constitui-se num documento sobre a importância simbólica da morte de Hipátia para a reflexão sobre o fanatismo, intolerância e anti-intelectualismo religioso.

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32

Drake, H. A. "Constantine and Consensus." Church History 64, no. 1 (March 1995): 1–15. http://dx.doi.org/10.2307/3168653.

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The church historian Socrates Scholasticus tells a story about an encounter during the Council of Nicaea between the emperor Constantine and the schismatic bishop Acesius. On learning that Acesius's dispute had nothing to do with the Creed or the date of Easter—the two major issues under debate at that Council—Constantine asked, “For what reason then do you separate yourself from communion with the rest of the Church?” Acesius replied that his sect objected to the relative leniency with which other Christians had treated those who had cracked under the empire-wide persecutions of the third century. He then “referred to the rigidness of that austere canon which declares, that it is not right that persons who after baptism have committed a sin, which the sacred Scriptures denominate ‘a sin unto death’ be considered worthy of participation in the sacraments.” Whereupon, Socrates continues, the emperor said to him, “Place a ladder, Acesius, and climb alone into heaven.”

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Beck, Andreas J. "Reformed Confessions and Scholasticism. Diversity and Harmony." Perichoresis 14, no. 3 (December 1, 2016): 17–43. http://dx.doi.org/10.1515/perc-2016-0014.

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Abstract This paper discusses the complex relationship of Reformed confessions and Reformed orthodox scholasticism. It is argued that Reformed confessions differ in genre and method from Reformed scholastic works, although such differences between confessional and scholastic language should not be mistaken for representing different doctrines that are no longer in harmony with each other. What is more, it is precisely the scholastic background and training of the authors of such confessions that enabled them to place their confessional writings in the broader catholic tradition of the Christian church and to include patristic and medieval theological insights. Thus proper attention to their scholastic background helps to see that at least in some confessions the doctrine of predestination, for instance, is not as ‘rigid’ as one might think at first sight. In order to demonstrate that the doctrine of the Reformed confessions was much in line with the scholastic theology of Reformed orthodoxy, this paper discusses, after having explained the terms ‘Reformed orthodoxy’ and ‘scholasticism’, the early Reformed scholastic theologians Beza, Zanchi, and Ursinus, who also have written confessional texts. The paper also includes a more detailed discussion of the Belgic Confession and the scholastic background of the Canons of Dordt and the Westminster Confession, thereby focusing on the doctrines of God, providence, and predestination.

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Rama, Ali. "SCHUMPETERIAN ‘GREAT GAP’ THESIS AND MEDIEVAL ISLAMIC ECONOMIC THOUGHT: INTERLINK BETWEEN GREEKS, MEDIEVAL ISLAMIC SCHOLARS AND EUROPEAN SCHOLASTICS." Al-Maslahah Jurnal Ilmu Syariah 13, no. 1 (April 1, 2017): 25. http://dx.doi.org/10.24260/almaslahah.v13i1.916.

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Abstract Joseph Schumpeter (1883-1950) in his magnum opus, History of Economic Analysis (1954) proposed a great gap thesis by saying that economic analysis begins only with the Greeks and was not reestablished until the rise of European Scholasticism in the hands of St Thomas Aquinas.In fact, this Schumpeterian great gap in economic thought coincides with the Islamic golden age, when various Muslim writers made substantial contributions in various fields of inquiry, including economic matters. A substantial body of contemporary economic is traceable to medieval Arab Scholastics such as Abu Yûsuf (731-798), Al Farabi (873-950), IbnuSina (980-1037), Al-Ghazalî (1058-1111), IbnuTaimiyah (1263-1328), and IbnuKhaldûm (1364-1442).There were interlinked between Greek intellectual legacy to Islamic medieval legacy and to Latin scholastic economics. The Arab scholarship itself stimulated by the Greeks and further developed in light of the Islamic Ethos, not only inspired Scholastic thought, but that much of that scholarship became incorporated in Scholastic writings.So this paper provides an academically objection to the Schumpeterian thesis by providing Islamic scholars’ contribution on economic thoughts. Additionally, the paper provides some issues on Islamization of contemporary economics. Key words: great gap, medieval Arab-Islamic scholastics, Islamization of Economics, Islamic worldview. Abstrak Joseph Schumpeter (1883-1950) dalam bukunya History of Economic Analysis (1954) memperkenalkan sebuah tesis ‘great gap’ dengan mengatakan bahwa analisis ekonomi hanya mulai dari Yunani dan tidak berkembang lagi sampai kemunculan ilmuan Skolastik Eropa di tangan St Thomas Aquinas. Namun kenyataannya, ‘great gap’ Schumpeter ini justru terjadi pada masak ejayaan Islam, yaitu ketigasejumlahsarjanadanilmuan Muslim memberikan kontribusi signifikan dalam berbagai jenis penemuan dan keilmuan termasuk dalam bidang ekonomi. Isi dari ilmu ekonomi kontemporer saat ini dapat dilacak kesamaannya dengan karya ilmuan Arab abad pertengahan seperti Abu Yûsuf (731-798), Al Farabi (873-950), Ibnu Sina (980-1037), Al-Ghazalî (1058-1111), Ibnu Taimiyah (1263-1328), dan Ibnu Khaldûm (1364-1442). Terdapat keterhubungan antara karya intelektual Yunani, ilmuan Muslim abad pertengahan dan Ilmuan skolastik. Ilmuan Arab sendiri ‘distimulasi’ oleh ilmuan Yunani yang selanjutnya dikembangkan sesuai dengan kerangka Islam dan banyak dari karya mereka memiliki kemiripan dengan tulisan Skolastik. Penelitian ini melakukan penolakan secara akademik atas tesis Shumpeter tentang ‘great gap’ dengan menunjukkan kontribusi ilmuan Muslim dalam pemikiran ekonomi. Penelitian ini juga membahas beberapa isu tentang Islamisasi ilmu ekonomi kontemporer.

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35

Cizewski, Wanda. "Interpreting the Hexaemeron: Honorius Augustodunensis De Neocosmo." Florilegium 7, no. 1 (January 1985): 84–108. http://dx.doi.org/10.3138/flor.7.006.

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Introduction During his lifetime, Honorius Augustodunensis tried to conceal his identity, and he succeeded. Five hundred years of scholarship have not uncovered the secret of the enigmatic presbyter and scholasticus, nor yet identified with certainty the "imperial hill" from which his name derives. The work of V.I.J. Flint and M.O. Garrigues over the past decade has, however, narrowed the field of inquiry and made possible a fairly precise identification of the intellectual and controversial milieu in which he wrote. From internal evidence in his writings and on the basis of manuscript distribution, it can be concluded that during the first decades of the twelfth century, he was active somewhere in the Danube valley, probably at or near Regensburg. Both authors agree that he may well have been a Benedictine monk. Indeed, Valerie Flint goes so far as to suggest that his involvement in the Benedictines’ struggle to preserve their right to priestly service and the care of souls may be the key to the place and purpose of his works.

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Arzhanukhin, Vladislav. "Puti Russkoy Skholastiki." Forum Philosophicum 11, no. 1 (November 1, 2006): 175–92. http://dx.doi.org/10.35765/forphil.2006.1101.11.

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This article outlines the history and development of Russian scholastic thought, whose evolution took place over the course of a century, from the mid-17th to the mid-18th centuries. By the time scholasticism began to spread in Russia, it had already reached its final stages of development in Europe. Of the three major European schools of scholasticism—nominalism, Thomism and “second scholasticism”—the last two were the most popular ones in Russia.

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37

Arzhanukhin, Vladislav. "Drogi rosyjskiej scholastyki." Forum Philosophicum 11, no. 1 (November 1, 2006): 193–210. http://dx.doi.org/10.35765/forphil.2006.1101.12.

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This article outlines the history and development of Russian scholastic thought, whose evolution took place over the course of a century, from the mid-17th to the mid-18th centuries. By the time scholasticism began to spread in Russia, it had already reached its final stages of development in Europe. Of the three major European schools of scholasticism—nominalism, Thomism and “second scholasticism”—the last two were the most popular ones in Russia.

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38

Vdovina, Galina V. "John Milbank and the “Suárez Affair”." History of Philosophy Yearbook 38 (2023): 6–35. http://dx.doi.org/10.21146/0134-8655-2023-38-6-35.

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The article focuses on the key concepts of the philosophical theology of Francisco Suárez and the post-Suárezian scholastics. These concepts were used by John Milbank, contemporary English theologian and initiator of the «radical orthodoxy» movement, to historically justify his own views. In Milbank's interpretation, four points define the transition of medieval scholasticism from the “correct” Thomistic understanding to the pernicious innovations of Duns Scotus; through Suarez and his younger contemporaries, according to Milbank, they have been adopted by theologians and philosophers of modernity. The concepts in question are: univocation of being, cognition as a mirror image, potentiality, and “coincidence” (concurrentia). Milbank believes that these concepts have replaced the original ones – analogy, cognition as a formal identity, the primacy of actuality and “influxus”. Milbank's specific work with these notions often looks like a forced subsumption of a range of complex and heterogeneous problems that receive one-sided and even historically incorrect coverage. Such is the subject of this article. Its purpose is to analyze, on the basis of Milbank's views, the textual evidence of the meaning of these concepts and to draw certain conclusions concerning the adequate methodology of modern thinkers' engagement with the scholastic tradition.

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Sajdek, Paweł. "Obrona jedności bytu w Brahmasiddhi Maṇḍanamiśry. Przykład argumentacji scholastycznej". Argument: Biannual Philosophical Journal 7, № 1 (1 червня 2017): 129–44. http://dx.doi.org/10.24917/20841043.7.1.7.

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A defense of the unity of being in the Brahmasiddhi of Manḍanamiśra. An example of scholastic argumentation: Chāndogyopaniṣad 6 comprises as many as two out of six renowned “great sayings” (mahā‑vākya): tat tvam asi and ekam evādvitīyam. The question arises as to whether the declared in śruti unity of the Absolute Being is to be understood literally or figuratively. The opponent (pūrva‑pakṣa) presents three arguments for the figurative meaning of the words. Maṇḍana advocates the literal sense of the statement. The debate is a typical example of an Indian philosophical scholastic text. Scholasticism in India and scholasticism in medieval Europe share some characteristic features, though they also differ in many ways.

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40

Noell, Edd S. "Adam Smith on Economic Justice in the Labor Market." Journal of the History of Economic Thought 17, no. 2 (1995): 228–46. http://dx.doi.org/10.1017/s1053837200002613.

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One of the most significant statements in Joseph Schumpeter's discussion of Adam Smith in the History of Economic Analysis highlights the impact of scholastic thought upon Smith's economic analysis. Speaking of The Wealth of Nations, Schumpeter claimed that “the skeleton of Smith's analysis hails from the scholastics and natural-law philosophers” (Schumpeter 1954, p. 182). Though not the first to make this connection, Schumpeter's affirmation, alongside his treatment (ibid., part II, ch. 2) of the literature produced by these two groups, has been a stimulus to further exploration with respect to both the Protestant scholastics Hugo Grotius and Samuel Pufendorf and the medieval theologians (De Roover 1957; Bowley 1973). More recent studies which have followed in this vein have focused on the significance of the scholastic and natural law traditions for Smith's treatment of economic justice (Hont and Ignatieff 1983; Young and Gordon 1992).

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41

Ginter, Kazimierz. "Historia Ecclesiastica of Evagrius Scholasticus as an example of interaction between the monophysite and Chalcedonian traditions in the sixth century." Annuarium Historiae Conciliorum 33, no. 1 (June 20, 2001): 1–8. http://dx.doi.org/10.30965/25890433-03301001.

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42

Wei, John. "Gratian and the School of Laon." Traditio 64 (2009): 279–322. http://dx.doi.org/10.1017/s0362152900002324.

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Gratian, the “Father of the Science of Canon Law,” had at least a passing familiarity with the scholastic theology of the early twelfth century. His Concordia discordantium canonum or Decretum displays a knowledge of many doctrines debated and discussed in the schools of northern France and also employs the dialectical method for reconciling contradictory authorities pioneered by the scholastics. How did Gratian become acquainted with these methods, doctrines, and ideas? What written sources, if any, introduced him to early scholastic theology?

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Bazarov, A. A. "Section «Lam-rim» of tibetan literature collection "Choira". Oriental manuscripts and xylographs center IMBTS SB RAS." Bibliosphere, no. 3 (September 30, 2019): 71–77. http://dx.doi.org/10.20913/1815-3186-2019-3-71-77.

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The article discusses the “additional” course of Buddhist education lam-rim, which was taught in the monasteries of Northwest China, Mongolia and Transbaikalia (19th – early 20th centuries). The databases of the Buddhist scholastic collection “Choira” of the Center of Oriental manuscripts and xylographs in the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences (IMSBT SO RAN), as well as traditional bibliographic handbooks – “garchaks”, make it possible to understand that the texts of lam-rims are an integral part of the Buddhist book culture of this region. Our analysis has demonstrated that the study of this scholastic subject in the monasteries of Northwest China, Mongolia and Transbaikalia (19th – beginning 20th centuries) was based on a variedTibetan Buddhist literature from fundamental works of Indian classics to popular works of local scholastics. It is also necessary to emphasize that if to compare this section (lam-rim) of Tibetan scholastic literature “Choira” (in IMBT SB RAS) with the other sections (Pramana, Prajna-Paramita, Madhyamika Vinaya, Abhidharma) we find that the largest number of works of local authors are found in lam-rim. An important result of the research is the historical fact that the books of the Buryat monastic printing houses (Aga, Tsugol, Egita, Ana datsans of Trans-Baikal region) make it possible to understand the level of development of lam-rims literature in this region (19th – beginning 20th centuries) in the field of writing and publishing scholastic works in Northwest China, Mongolia and Transbaikalia. The study of authorship of lamrim texts stored in the IMBT SB RAS can confirm that, thanks to the works of representatives of these cross-border regions, a kind of Renaissance of Tibetan scholasticism took place in the Buddhist culture of the entire Inner Asia. A special role in this process was played by the Amdo, Mongolian and Buryat monasteries. It may be assumed that representatives of the historical Amdo region (the territory where Tibetans and Mongols lived together), Mongolia and Transbaikalia in these centuries created a culture of mass writing of Buddhist educational and philosophical literature.

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Sleptsova, Valeriya Valerevna. "Hasdai Crescas on Divine Omniscience and Human Choice: Comparative Metaphysics." Philosophy of Religion: Analytic Researches 4, no. 2 (2020): 129–55. http://dx.doi.org/10.21146/2587-683x-2020-4-2-129-155.

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This paper is devoted to the analysis of the parallels between the ideas of the Western scholastics and Jewish philosophers of the XIV–XV centuries. Hasdai Crescas was one of the famous Jewish philosophers. Until the 60s of the XX century researchers considered the philosophy of Judaism in the framework of the Arab-Muslim philosophical tradition. However, with the release of the significant Sh. Pines’ paper this trend has changed. Indeed, it would be much more methodologically more accurate to consider the philosophical ideas of Jewish thinkers of the fourteenth and fifteenth centuries also in the light of the interaction of the latter with European scholastic thought. The key issues raised in the main Crescas’ work, The Light of the Lord, are close to the questions formulated and decided by the scholastics. The ideas of Creskas on the divine knowledge of future events, freedom of human will, reward and punishment for actions are parallels with the ideas of different representatives of scholastic philosophy.

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45

Bahmanpour‐Khalesi, Mohammadhosein, and Mohammadjavad Sharifzadeh. "The scholastic perspective on the time value of money and the contribution of Martín de Azpilcueta (1491–1586)." Economic Affairs 44, no. 2 (June 2024): 320–37. http://dx.doi.org/10.1111/ecaf.12651.

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AbstractThis study explores the historical background of the time value of money theory developed within the Austrian School, focusing on the contributions of its Scholastic antecedents. Although the Scholastics had a different starting point from the Austrians in analysing the nature of the time value of money, they ultimately reached a similar understanding. We present a new interpretation of Martín de Azpilcueta's theory, demonstrating that while he cannot be considered the sole originator of the time value of money theory, the role of Scholastic thinkers in its development should not be ignored.

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46

THOMSON (Robert W.). "The Armenian Adaptation of the "Ecclesiastical History" of Socrates Scholasticus (Hebrew University Armenian Studies,3), Louvain (Peeters) 2001 (J.-P. Mah?)." Revue des ?tudes Arm?niennes 28, no. 1 (April 14, 2005): 520–21. http://dx.doi.org/10.2143/rea.28.1.505099.

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47

Savinov, Rodion V. "Reception of Kantianism in Neo-Scholastic Theory of Knowledge:Jaume Balmes’ Doctrine." Voprosy Filosofii, no. 1 (2020): 172–80. http://dx.doi.org/10.21146/0042-8744-2021-1-172-180.

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The Article is devoted to the Representative of the Early Neo-Scholasticism, Spanish Thinker Jaume Balmes. The Focus of Attention is the Interpretation of the Kantian Doctrine of Knowledge, which Balmes proposed in the Fourth Book of his “Filosofia Fundamental”(1846). It is shown that contrary to the generally negative attitude towards Kant and the Philosophy of Criticism that prevailed by the 1830s in Catholic Intellectual Culture, Balmes not only seriously studies and evaluates the Results of Kantian Criticism, but also he finds many points of contact between Criticism and Scholasticism, for which he undertakes a large-scale rewriting of the Kantian Theory of Knowledge in Terms of Scholasticism. At the same time, he offers Criticism of Kantian philosophy based on the Resources of the Scholastic Tradition, which allows integrating the Transcendental Analysis of Cognition developed by Kant into the Methods of Scholastic Philosophy. Balmes sought to restore the Possibility of Metaphysical Knowledge, as a Result of which he excluded a number of Important Points of the Kantian Concept, he changed idea of a priori, setting the Boundaries of Sensuality and Reason, to a moving and dynamic “Agent Intellect” (entendimento agente), and Balmes replaced a transcendental subject by a “Universal Reason” (razón universal). In Conclusion, it is shown that Balmes’ Interpretation had a profound Influence on the Development of Understanding of Kantian Philosophy in Neo-Scholasticism and Neo-Thomism.

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48

Savinov, Rodion V. "Reception of Kantianism in Neo-Scholastic Theory of Knowledge:Jaume Balmes’ Doctrine." Voprosy Filosofii, no. 1 (2020): 172–80. http://dx.doi.org/10.21146/0042-8744-2021-1-172-180.

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Анотація:

The Article is devoted to the Representative of the Early Neo-Scholasticism, Spanish Thinker Jaume Balmes. The Focus of Attention is the Interpretation of the Kantian Doctrine of Knowledge, which Balmes proposed in the Fourth Book of his “Filosofia Fundamental”(1846). It is shown that contrary to the generally negative attitude towards Kant and the Philosophy of Criticism that prevailed by the 1830s in Catholic Intellectual Culture, Balmes not only seriously studies and evaluates the Results of Kantian Criticism, but also he finds many points of contact between Criticism and Scholasticism, for which he undertakes a large-scale rewriting of the Kantian Theory of Knowledge in Terms of Scholasticism. At the same time, he offers Criticism of Kantian philosophy based on the Resources of the Scholastic Tradition, which allows integrating the Transcendental Analysis of Cognition developed by Kant into the Methods of Scholastic Philosophy. Balmes sought to restore the Possibility of Metaphysical Knowledge, as a Result of which he excluded a number of Important Points of the Kantian Concept, he changed idea of a priori, setting the Boundaries of Sensuality and Reason, to a moving and dynamic “Agent Intellect” (entendimento agente), and Balmes replaced a transcendental subject by a “Universal Reason” (razón universal). In Conclusion, it is shown that Balmes’ Interpretation had a profound Influence on the Development of Understanding of Kantian Philosophy in Neo-Scholasticism and Neo-Thomism.

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49

Zaytseva, Irina Valeryevna. "Problems in the development of the Episcopate of Cyril of Alexandria." Samara Journal of Science 8, no. 4 (November 29, 2019): 160–64. http://dx.doi.org/10.17816/snv201984207.

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The paper deals with problems of the development of the Episcopate under one of the greatest person of the Alexandrian Church - Cyril of Alexandria. The paper analyzes the Historia Ecclesiastica by Socrates Scholasticus, the works of Eusebius Caesarea and John of Nikiu, that outlines the key issues of the establishment of power relations in the Alexandrian Episcopate in IV-V centuries. The research has shown that the Cyrils inauguration was prompted by the practice of continuity, which was developed in the Church Hierarchy, beginning with Athanasius of Alexandria, when power was handed down from uncle to nephew. After following his uncle Theophilus of Alexandria in a position by descent Cyril of Alexandria faced a number of important issues that needed quick response and significant resources: a power struggle with his rival Archdeacon Timotheus, continuing the practice of getting rid of heresy in the Nicene Christianity, and a need to establish a unified intellectual Christian environment. To solve these tasks was possible by a mass of public support as well as by using military force of the commander of the Emperors troops. The paper also emphasizes an escalating confrontation between the Alexandrian Bishop, followers of Novatian and a large Jewish community.

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Monsalve, Fabio. "LATE SPANISH DOCTORS ON USURY, AND THE EVOLVING SCHOLASTIC TRADITION." Journal of the History of Economic Thought 36, no. 2 (April 29, 2014): 215–35. http://dx.doi.org/10.1017/s1053837214000236.

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The scholastic intellectual tradition was the dominant scientific paradigm for nearly five centuries in western Europe. That the economic issues of interest to these scholars were similar throughout the period is undisputable, but were the individual views on these issues also similar? This is a pertinent question, upon which an evaluation of the evolution of this intellectual tradition, which often has been considered as monolithic, can be based.This paper focuses on the analysis of the so-called “natural law case” against usury, and tracks how the lines of intellectual reasoning subtly evolved between early and late scholastics. While the issues, methods, and purposes of scholastic thought remained the same in this period, there also was a systematic evolution within this tradition that makes the essence of the scholastic doctrines conformable to economic realities.

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