<<The>> medieval paradigm religious thought and philosophy : papers of the International Congress (Rome, 29 october - 1 november 2005)

Medieval Culture Is Marked By A General Acceptance Of The Mental Attitude Which Both Recognized And Accepted The Truths Of The Dominant Religion. This Situation Is, Then, The “general Paradigm” That Programmatically Directs The Paths And Results Of Intellectual Activity In The Middle Ages. In The Various Fields Of Scientific Research, In The Different Epochs And In The Manifold Social And Institutional Situations, There Are Also Produced — Based On The “general Paradigm” — Many “particular Paradigms”, Which Carry Out Some Specified And Graduated Effects Of The General One. The Idea Pursued During The Congress Is An Attempt To Determine, Describe And Evaluate The General And Particular Results The “paradigm” Had On The Maturation Of Medieval Philosophical And Scientific Thought With Regard To The Relationship — That Was A Dynamic And Reciprocal One, And Was Not Necessarily Reduced To A Theological Understanding — Between Rational Inquiry And Religious Belief.-- Ed. By Giulio D'onofrio. International Conference Proceedings. Includes Bibliographical References And Indexes. 26 Italian, 7 English, And 3 French Contributions. Front Matter ("Copyright Page", "Title Page", "Table of Contents"), p. 1 Free Access Between Larissa and Damascus. Philosophical Paradigm and Medieval Thought: A Historiographical Theory, p. 13 Giulio d'Onofrio https://doi.org/10.1484/M.NUTRIX-EB.1.101231 The Philosophical Middle Ages: History and Perspectives of a Speculative Paradigm, p. 47 Armando Bisogno https://doi.org/10.1484/M.NUTRIX-EB.1.101232 Una riflessione sull’idea di paradigma: Agostino e il secolo xii, p. 83 Massimo Parodi https://doi.org/10.1484/M.NUTRIX-EB.1.101233 Temi e problemi per la definizione di un paradigma scientifico medievale, p. 103 Fabio Seller https://doi.org/10.1484/M.NUTRIX-EB.1.101234 Le geste inaugural de la philosophie médiévale, p. 127 Alain Galonnier https://doi.org/10.1484/M.NUTRIX-EB.1.101235 Felicità e salvezza: Agostino, il cristianesimo e la trasformazione delle pratiche filosofiche, p. 149 Pasquale Porro https://doi.org/10.1484/M.NUTRIX-EB.1.101236 La ‘vera religione’ di Agostino, ovvero dell’inutilità dei filosofi, p. 177 Gianfranco Fioravanti https://doi.org/10.1484/M.NUTRIX-EB.1.101237 Alle origini del modello cristiano delle passioni: Agostino, Cassiano, Gregorio Magno, p. 189 Carla Casagrande, Silvana Vecchio https://doi.org/10.1484/M.NUTRIX-EB.1.101238 La «fede nuda» e il «Regno» di Dio. La ragione, la fede e la divinizzazione dell’uomo secondo Massimo il Confessore, p. 209 John Gavin https://doi.org/10.1484/M.NUTRIX-EB.1.101239 Teoria e spiritualità del canto: aspetti della musica disciplina nell’alto Medioevo tra pensiero scientifico e pratica liturgica, p. 221 Anna Morelli https://doi.org/10.1484/M.NUTRIX-EB.1.101240 Il linguaggio del simbolo in Giovanni Eriugena. La sfida della religione alla razionalità filosofica, p. 247 Francesco Paparella https://doi.org/10.1484/M.NUTRIX-EB.1.101241 Il problema dei modelli storiografici applicati allo studio della tradizione eriugeniana, p. 269 Ernesto Sergio Mainoldi https://doi.org/10.1484/M.NUTRIX-EB.1.101242 Un péché de nature. Péché originel et réalisme des universaux selon Odon de Cambrai, p. 289 Christophe Erismann https://doi.org/10.1484/M.NUTRIX-EB.1.101243 Philosophy, Communities of Learning and Theological Dissent in the Twelfth Century, p. 309 Constant J. Mews https://doi.org/10.1484/M.NUTRIX-EB.1.101244 Profezia e mito. Esegesi e scrittura profana nelle scuole di Chartres, p. 327 Concetto Martello https://doi.org/10.1484/M.NUTRIX-EB.1.101245 I limiti dell’umanesimo antico e moderno nel pensiero di Gualtiero di San Vittore, p. 347 Pierfrancesco De Feo https://doi.org/10.1484/M.NUTRIX-EB.1.101246 Raison et foi ou raison et Loi. Le philosophe et la cité selon Averroès, d’après al-Fārābī et Ibn Bāğğa (Avempace), p. 381 Marc Geoffroy https://doi.org/10.1484/M.NUTRIX-EB.1.101247 Il dibattito tra al-Ġazālī e Ibn Rušd. Filosofia e Legge rivelata a confronto, p. 417 Ines Peta https://doi.org/10.1484/M.NUTRIX-EB.1.101248 Anima est nomen officii.Avicenna, Giovanni Filopono, Agostino e lo statuto paronimico del nome ‘anima’ nel dibattito antropologico del secolo xiii, p. 441 Massimiliano Lenzi https://doi.org/10.1484/M.NUTRIX-EB.1.101249 Esegesi e filosofia: i commenti biblici di Tommaso d’Aquino, p. 477 Graziano Perillo https://doi.org/10.1484/M.NUTRIX-EB.1.101250 Un itinerario nell’etica di Tommaso d’Aquino: dalla προαίρεσις aristotelica alla voluntas agostiniana, p. 509 Guido Alliney https://doi.org/10.1484/M.NUTRIX-EB.1.101251 ‘Averroism’. A Paradigm of Psychology in the Thirteenth Century?, p. 529 Antonio Petagine https://doi.org/10.1484/M.NUTRIX-EB.1.101252 Iustitia generalis nel secolo xiii. Apporti alla tradizione etica medievale, p. 559 Roberto Lambertini https://doi.org/10.1484/M.NUTRIX-EB.1.101253 The Sciences of the Body around 1300 as a Locus of Theological and Spiritual Thought, p. 577 Joseph Ziegler https://doi.org/10.1484/M.NUTRIX-EB.1.101254 Problemi di lettura della mistica cristiana medievale: fede e visione – notte e gnosi, p. 593 Alvaro Cacciotti https://doi.org/10.1484/M.NUTRIX-EB.1.101255 Torah e filosofia nel pensiero di Gersonide: la contestazione del modello maimonideo di filosofia ebraica, p. 621 Roberto Gatti https://doi.org/10.1484/M.NUTRIX-EB.1.101256 The Scientist Steps away from His Theological Cathedra. Perspectivist and Astrological Learning in the Priestly Œuvre of Pierre of Limoges and Pierre Auriol, p. 645 Katherine H. Tachau https://doi.org/10.1484/M.NUTRIX-EB.1.101257 From Augustinian Grace to Divine Coefficiency: the Neo-Augustinianism of Thomas Bradwardine, p. 681 Marta Vittorini https://doi.org/10.1484/M.NUTRIX-EB.1.101258 Modelli di nominalismo nel secolo xiv, p. 723 Paola Müller https://doi.org/10.1484/M.NUTRIX-EB.1.101259 Scientia Dei – scientia de Deo secondo Giovanni da Reading, p. 737 Francesco Fiorentina https://doi.org/10.1484/M.NUTRIX-EB.1.101260 Filosofia aristotelica e ragioni della fede nel secolo xiv: il pluralismo (metodo)logico di Robert Holcot, p. 769 Alessandro D. Conti https://doi.org/10.1484/M.NUTRIX-EB.1.101261 Vita beata, visio beatifica. Remarques sur la finalité humaine repensée par quelques auteurs chrétiens, p. 789 Christian Trottmann https://doi.org/10.1484/M.NUTRIX-EB.1.101262 Tra escatologia e astrologia nel secolo xiv: Giovanni da Capestrano, p. 813 Marco Bartoli https://doi.org/10.1484/M.NUTRIX-EB.1.101263 La revisione dell’ermeneutica scolastica a opera di Lorenzo Valla, p. 831 Marco Laffranchi https://doi.org/10.1484/M.NUTRIX-EB.1.101264 Sofia e i suoi dubbi: l’immagine della filosofia nei Dialoghi d’amore di Leone Ebreo, p. 843 Angela Guidi https://doi.org/10.1484/M.NUTRIX-EB.1.101265 «Scimus autem, aliud est intelligere, aliud credere». La crisi del paradigma medievale negli initia reformationis, p. 875 Sergio Carletto https://doi.org/10.1484/M.NUTRIX-EB.1.101266 Back Matter ("Index of Names", "Biblical Index", "Series Information", "Titles in Series"), p. 899 Free Access Medieval culture is marked by a general acceptance of the mental attitude which both recognized and accepted the thruts of the dominant religion. This situation is, then, the 'general paradigm' that programmatically directs the paths and results of the intellectual activity in the Middle Ages. In the various fields of scientific research, in the different epochs and in the manifold social and institutional situations, there are also produced - based on the 'general paradigm' - many 'particular paradigms', which carry out some specified and graduated effects of the general one. The idea pursued during the Congress is an attempt to determine, describe and evaluate the general and particular results the 'paradigm' had on the maturation of medieval philosophical and scientific thought with regard to the relationship between rational inquiry and religious belief