Mediaevalia. Textos e estudos

Volume Completo

2022-06-27T20:22:49+00:00

DOI: http://doi.org/10.21747/21836884/med38

Gomes de Lisboa, Escrito sobre as Questões Metafísicas de António André / Scriptum super Questiones Metaphisice Antonii Andree, ed. bilingue latim-português, introdução, edição, tradução e notas de Mário João Correia, Porto 2018

2022-06-18T09:38:17+00:00

DOI: http://doi.org/10.21747/21836884/med38r1

Schmitt, J.-C., Penser par figure. Du compas divin aux diagrammes magiques, Paris 2019

2022-06-18T09:41:48+00:00

DOI: http://doi.org/10.21747/21836884/med38r1

Kalbarczyk, A., Predication and Ontology. Studies and Texts on Avicennian and Post-Avicennian Readings of Aristotle’s Categories, Berlin 2018

2022-06-18T09:43:46+00:00

DOI: http://doi.org/10.21747/21836884/med38r1

Flood, A., The Metaphysical Foundations of Love: Aquinas on Participation, Unity, and Union, Washington 2018

2022-06-18T09:49:07+00:00

DOI: http://doi.org/10.21747/21836884/med38r1

Kerr, G., Aquinas and the Metaphysics of Creation, New York 2019

2022-06-18T09:51:06+00:00

DOI: http://doi.org/10.21747/21836884/med38r1

Página de Rosto e Índice

2022-06-18T09:56:15+00:00

Introdução

2022-06-18T08:19:41+00:00

DOI: http://doi.org/10.21747/21836884/med38intr

Comment pouvons-nous imaginer des choses que nous n’avons jamais vues ? À propos de la lettre 7 d’Augustin a Nebridius

2022-06-18T08:24:21+00:00

Dans la Lettre 6 du corpus augustinien, Nebridius avait demandé à Augustin si les images de l’imagination ne sont pas a priori, ce qui expliquerait notre faculté d’imaginer des choses que nous n’avons jamais vues. Dans sa réponse, qui constitue l’un de ses développements les plus approfondis sur l’imagination, Augustin montre que les représentations de l’imagination sont fondamentalement dépendantes des sens et, de façon significative, il définit comme Plotin avant lui l’image comme un « coup » (plaga) reçu des sens. Dans ces conditions, comment comprendre qu’il nous arrive d’imaginer des choses que nous n’avons jamais perçues ? Pour répondre à ce problème, Augustin établit une tripartition des images, selon qu’elles sont « imprimées » à partir de choses qui ont été senties (sensis rebus), de choses que l’on s’est figurées (putatis) ou de choses que l’on a calculées (ratis). Dans le premier cas, nous nous souvenons de nos perceptions. La formation des deux autres types d’images s’explique quant à elle par la recomposition de souvenirs, suivant un processus qui est rapidement présenté. Cet article aborde trois points difficiles : (1) la démonstration par l’absurde de la dépendance fondamentale de l’imagination par rapport à la vision (§3) ; (2) la classification des différents genres d’images et plus particulièrement la nature des images du troisième genre ; (3) l’argument final qui est dirigé contre l’idée selon laquelle l’âme contiendrait des images a priori et qui fait intervenir, semble-t-il, l’âme du monde (§7).

Mots-clefs : Imagination, réminiscence, phantasia, phantasma, âme du monde.

Auteurs anciens et médiévaux étudiés : Augustin, Nebridius, Aristote, Plotin, Porphyre.

DOI: http://doi.org/10.21747/21836884/med38a1

Seeing and Believing in Augustine’s De videndo Deo

2022-06-18T09:02:34+00:00

The aim of my paper is to clarify the content and function of the distinction between seeing and believing stated by Augustine in his De videndo deo. I try to achieve this in three steps. First, I briefly describe the genesis, the fundamental ideas and the structure of De videndo deo. Second, I analyze in detail the distinction between seeing and believing put forward in the first part of Augustine’s text. Finally, I show the role that this distinction plays in the overall argument of De videndo deo.

Keywords: faith, God, theophanies, value of theological opinions, vision.

Ancient and medieval studied Authors: Ambrose of Milan, Augustine of Hippo.

DOI: http://doi.org/10.21747/21836884/med38a2

L’âme à l’état de béatitude connait-elle Dieu dans le corps ou hors du corps ? La réponse d’Augustin dans le livre XII du De Genesi ad litteram

2022-06-18T09:08:45+00:00

Cet article vise à mettre en évidence l’importance de l’exégèse de 2 Cor. 12, 2-4 que propose Augustin dans le livre XII de son De Genesi ad litteram, dans l’élaboration et le développement de sa théorie de la participation du corps dans la vision béatifique. Notre analyse se déploie en trois moments : 1. une mise au point de la position d’Augustin en ce qui concerne la présence du corps dans la vision de Dieu, au début de l’année 413 (Sermo 277); 2. le constat de l’absence d’un fondement biblique comme obstacle à l’affirmation de la participation du corps dans la vision béatifique de Dieu; 3. le dépassement de cet obstacle par l’exégèse du récit que fait Paul son ravissement (2 Cor. 12, 2-4) et la déduction de la nécessaire participation du corps dans la vision de dieu in patria.

Mots-clés : Augustin ; De Genesi ad litteram livre XII ; extase de saint Paul ; vision de Dieu ; corps spirituel.

Auteurs anciens et médiévaux étudiés: Augustin; Porphyre.

DOI: http://doi.org/10.21747/21836884/med38a3

Traces of Augustine of Hippo in Hildegard of Bingen’s Visual Thoughts on Eternity and Time

2022-06-18T09:23:51+00:00

Geometry has proven to be a valuable resource in the history of philosophy for representing a range of concepts in the semantic domain of time. A series of segments, lines, circles, polygons and other figures have been used to translate visually and symbolically the ideas of time and eternity for the purposes of understanding them better, fostering reflection, and explaining them in a didactic manner. Time is central to Augustine of Hippo’s thought, and Book XI of the Confessiones is the main vehicle for its transmission. While it is not known whether Hildegard of Bingen read these pages, the Rhenish magistra’s vision of eternity and time shows a notable affinity with aspects of Augustinian thought. The visual representations in Hildegard’s Liber diuinorum operum (I, 2-3; III, 5) are used here to illustrate this possible influence (or confluence). In the visions and the miniatures that accompany them, the circle represents eternity, the diameter represents time, and the dot represents the present instant that connects both.

Keywords: time; eternity; visual translation; Confessiones; Liber diuinorum operum.

Ancient and medieval authors: Augustine of Hippo; Hildegard of Bingen.

DOI: http://doi.org/10.21747/21836884/med38a5

The De anima Tradition In Early Franciscan Thought. A Case Study In Avicenna’s Reception

2022-06-18T09:12:56+00:00

In the 12^th and early 13^th centuries, we witness a steady rise in the level of sophistication with which scholars analysed the nature of the rational soul. This increase was undoubtedly attributable to the translation movement of the period, which made many Greek and Arabic philosophical texts available in Latin for the first time. This paper will show how the introduction of Avicenna’s De anima in particular mediated readings of Aristotle as well as Augustine in the period of the Summa’s authorship, specifically, as regards its account of the soul, its relationship to the body, and its cognitive operations. In this way, I will illuminate the extent to which the reading of Avicenna shaped fundamentally the ways in which the Franciscan tradition came to construe human nature.

Keywords: psychology, Summa Halensis, Franciscan, John of La Rochelle, Avicenna, Aristotle, Augustine, soul, body, angel, illumination, Avicebron, senses, intellect.

Ancient and medieval studied Authors: Alexander of Aphrodisias, Alexander of Hales, Aristotle, Augustine, Avicenna, Averroes, Avicebron, Bonaventure, Costa Ben Luca, Dominicus Gundissalinus, Hugh of St Cher, James of Venice, John Blund, John of Damascus, John of Spain, John of La Rochelle, Michael Scotus, Philip the Chancellor, Roger Bacon, Roger Marston, William of Auvergne, Thomas Aquinas.

DOI: http://doi.org/10.21747/21836884/med38a4

Seeing the Invisible: Theory of Vision in Hildegard of Bingen’s Scivias II.6

2022-06-18T09:27:23+00:00

Augustine’s followers – Hildegard of Bingen, among them – inherited an unclarity about the possi-bility of knowing the invisible God through the visible nature. On the one hand, Augustine discussed how the physical visible world points to God as its creator. On the other hand, he demonstrated that knowledge derived from sensory perceptions of the visible is limited and inferior to inner learning. Although Hildegard embraced Augustine’s opinion that sensory perceptions are limited, she still considered them important for believers. Vision 6 in Scivias II depicts a complex relationship between the visible and the invisible with regard to the Eucharist: Christ’s blood and body are not only superior to the wine and the bread, but are also identical to the latter and complete it. Thus, visible objects are not mere creations of the invisible but also reflect the invisible reality. In the first two sections of this article, I examine these theological dissimilarities. The last sections of the article suggest that the importance of the visible affected the structure of Vision II.6. Moreover, the illustrations of Vision II.6 present the complex relationship between the visible and the invisible. These illustrations display how an invisible concept may be reflected in a visible depiction.

Keywords: Eucharist, inner seeing, physical world, image-text relationship, Scivias.

Medieval studied Authors: Hildegard of Bingen, Augustine of Hippo.

DOI: http://doi.org/10.21747/21836884/med38a6