Hostname: page-component-586b7cd67f-rcrh6 Total loading time: 0 Render date: 2024-11-30T17:53:11.678Z Has data issue: false hasContentIssue false

The So-Called Synthesis in Medieval Philosophy

Published online by Cambridge University Press:  28 July 2009

Herbert Lamm
Affiliation:
Chicago, Illinois

Extract

The notion of a synthesis in medieval philosophy and theology is itself the resultant of a given attitude toward the study of broadly cultural and philosophical movements. Now modern historical research, by employing as one of its main concepts the principle of continuity, has been of great service in tracing the line of connection between historical individuals and events which would otherwise have appeared as isolated separated points without any significant connection. Insofar, however, as the aspect of continuity in history has been emphasized, there has been a proportionate danger that the unique differences of the individuals which are united by a single thread are disregarded. As a result, analysis of the specific problems faced by individual philosophers and of the methods which they devised to deal with the problem as conceived by them, has yielded in order of emphasis to a wider and looser manner of characterizing philosophic positions, as e. g., realistic, idealistic, pragmatic, etc., often unaccompanied by a knowledge of the method actually employed by the philosophy in question.

Type
Articles
Copyright
Copyright © American Society of Church History 1941

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Hegel, G. W. F., The Phenomenology of Mind, Trans. Baillie, J. B. (New York, 1931), 251267.Google Scholar

2 Vide Adams, Henry, Mont-Saint-Michel and Chartres (Boston, 1913)Google Scholar, chapter on St. Thomas Aquinas.

3 de Tocco, William, “The Life of St. Thomas,” Acta S. S. Martii (Joyau, 1886), Tome I, 666, Cap. IV.Google Scholar

4 Penifle, , Chartularium Universitatis Parisiensis (Paris, 1889), I. 70.Google Scholar

5 Ibid., I, 114–116.

6 “Omnis seientia procedit ex principus per se notis, quae cuilibet sunt manifesta. Haec autem seientia procedit ex credibilibus, quae non ab omnibus eoncednutur. Ergo non est scientia.” StThomas, , Opera Omnia, Vivès edition, (Paris, 18721880), IGoogle Scholar Sent., Prolog. A., 2 ob. 2.

7 In Boetium De Trinitate, q. 2, a. 2 obj. 5.

8 Summa Theologiae, Q. 1. art. 2.

9 Ibid., I, 32., ad. Reap.

10 “Quia creationem eins (seil, mundi) fuisse necesse est quae secundum ipsos (seil, peripateticos) nec in tempore, nec in aeternitate nec necessario, nec aeterna est nec habet initium existentiae nec habet finem.—erit igitur creatio mundi. Non, igitur inereatus fuerit. Quod est omnino frivolum si non in tempore vel instanti fuerit. Tunc mundus necessario creatus est in tempore et extempore.” Alverni, Gulielmi, “De Trinitate,” in Opera, omnia (Paris, 1674), II, 14, col. I a.Google Scholar

11 Aquinas, St. Thomas, Commentum in IV libros sententiarum, III, Dist. I, p. I, art. I, q. II.Google Scholar

12 StAugustine, , Ve Libero Arbitrio, Liber II, Patrologiae Latinae (Migue edition), XXXII, 1242–62.Google Scholar

13 Anselm, , “Proslogion,”Google Scholar in Opera, ed. F. S. Schmitt, (1938), 101–3.Google Scholar