A new history of western philosophy 2 Medieval philosophy by Anthony Kenny

By Anthony Kenny

Sir Anthony Kenny keeps his magisterial new heritage of Western philosophy with a desirable advisor via greater than a millennium of concept from four hundred advert onwards, charting the tale of philosophy from the founders of Christian and Islamic proposal via to the Renaissance. the center a while observed an excellent flourishing of philosophy, and the highbrow endeavour of the period reaches its climax within the 13th and fourteenth centuries, with the platforms of the good schoolmen reminiscent of Thomas Aquinas and John Duns Scotus. specifically written for a vast well known readership, yet critical and deep sufficient to provide a real realizing of the nice philosophers, Kenny's lucid and stimulating heritage turns into the definitive paintings for an individual attracted to the folks and ideas that formed the process Western suggestion.

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E. Gohlman (Albany: State University of New York Press, 1974). 17 The philosophy of mind of al-Farabi and of Avicenna is discussed in detail in Ch. 7 below. 18 In all creatures essence and existence are distinct: not even the fullest investigation into what kind of thing a particular species is will show that any individuals of that species exist. But God is quite diVerent: in his case, and only in his case, essence entails existence. God is the only necessary being, and all others are contingent.

Psychology was a part 12 See William Lane Craig, The Kalam Cosmological Argument (London: Macmillan, 1979). 13 This is set out in detail in Ch. 5 below. 14 See vol. i, p. 246. 35 PHILOSOPHY AND FAITH of physics, and theology was a quite separate discipline that studied the attributes of God as rewarder and punisher. One could, however, use philosophical arguments to prove the existence of God as Wrst mover and necessary being. Al-Farabi was a member of the mystical sect of the SuWs and stressed that the task of humans was to seek enlightenment from God and return to him from whom we originally emanated.

Life is not an extra body that we see, and yet when we see the motions of living beings we do not just believe they are alive, we see they are alive. So in the City of God we will observe the work of God bringing harmony and beauty everywhere (DCD XXII. 30). Though it is dependent on the Bible on almost every page, The City of God deserves a signiWcant place in the history of philosophy, for two reasons. In the Wrst place, Augustine constantly strives to place his religious worldview into the philosophical tradition of Greece and Rome: where possible he tries to harmonize the Bible with Plato and Cicero; where this is not possible he feels obliged to recite and refute philosophical anti-Christian 15 PHILOSOPHY AND FAITH arguments.

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