Patristic Spirituality: The subject of this week's class was Evagrios Pontikos, an ascetical writer from the late 4th century AD. Each week a student or two gives a presentation on the readings assigned, and I chose this week. The presentation could have gone better, but wasn't awful. I've learned I'm not a great extemporaneous speaker, and do much better when I have a prepared text before me. I tried to speak from an outline during this presentation, and I think it showed. Nevermind that, though. Evagrios wrote several works on the spiritual life and the path of progression to greater union with the Holy Trinity through focusing the intellect, calming the passions, and battling demonic temptations. Lots of your typical "deny the body to free the mind for contemplation" stuff--BUT the only reason it seems "typical" to us today is because Evagrios had HUGE influence on the history of Christian thought via his student John Cassian, who went into the Western Roman Empire and started founding monasteries; he, in turn, was a big influence on some guy named St. Benedict (you may have heard of him), whose rule for monastic life became an early standard for others to follow. We'll talk more about Evagrios this week in class.
Medieval Philosophy: There was no class on Monday due to the holiday. (Presidents' Day is a slap in the face, by the way; it used to be we had two separate federal holidays for the birthdays of Washington and Lincoln, and now we only get one with the ambiguous name "Presidents' Day." Is that supposed to include all the presidents? Really, are we taking time to commemorate the likes of William Henry Harrison, Franklin Pierce, and Chester A. Arthur?) Anyway... on Thursday we had a "discussion day" in which we compared various aspects of St. Augustine's De Magistro (On the Teacher) and Boethius' Consolation of Philosophy. There was a divide in the class as to who we thought had the more tightly constructed argument; it seems an unfair comparison, though, since Augustine was making one long argument, while Boethius made several short ones. Still, there was something about Boethius' I liked better. It had the clarity of the scholastic method about it. *Note: I will soon make a post describing the scholastic method in greater detail, so you'll know what the heck I'm talking about. (Actually, I wrote in my book "proto-Scholastic" as I read it, only to have our professor use that very phrase the next day in class!) This week we'll be discussing St. Anselm of Canterbury and Peter Abelard... or Peter Lombard... one of those Peters... it sometimes seems like the Middle Ages only had, like, eight names. Everyone's named Hugh or Peter or Thomas or John or something.
Philosophical Anthropology: Aristotle had a very helpful concept for relating the functions of the various powers of the soul. Sense knowledge gathers data from the outside world. The "common sense" (not meant as "practical know-how") relates the senses together and distinguishes them. The imagination acts as a storehouse for sense data. The cogitative or estimative sense allows us to intuit whether those things we sense are beneficial or harmful to us. And the memory allows us to store perceptions or conclusions of the estimative sense and retrieve particular ones. See how they all work together?
Metaphysics: "Quiddity" is one of my new favorite words. Especially because it's defined as "the thing-ness of a thing." Come on, that's just plain fun. Who said you can't have fun doing philosophy? Next week's post on this class will be more detailed, as I'll explain the principle of non-contradiction. Unless I forget to.
Showing posts with label Boethius. Show all posts
Showing posts with label Boethius. Show all posts
Monday, February 25, 2013
Sunday, February 17, 2013
The Week in Review: Keepin' it Classy
Nothing of much note to share with you from this week, apart from class-related items, so we'll get to it:
Medieval Philosophy: This week we read some excerpts from works by one Anicius Manlius Severinus Boethius, commonly known to history simply as Boethius. He lived in the late 5th-early 6th centuries AD, and is sometimes called "the last of the antique men"; that is, he was what one might call the last true Roman. He grew up in an aristocratic family, and was appointed to high offices by Theoderic, the Visigothic general who had de facto control over Italy. He did something to fall out of favor, though, and was imprisoned for treason. He spent a year in jail before being executed, but during that time wrote what was to be a lasting work in the history of Western thought: The Consolation of Philosophy. This is a dialogue in which Boethius and "Lady Philosophy" investigate a number of philosophical questions. His method, in which he considers objections to a position, lays out his own answer, then responds to the objections, became the standard for the "school men" or scholastics of the Middle Ages. He's quoted quite often as an authority by St. Thomas Aquinas in his Summa Theologica. And Boethius' translations of Greek philosophical terms into Latin became definitive. And he writes beautifully. Always nice when your assignments are a pleasure to read.
Philosophical Anthropology: We tend to think of human beings as the only things possessing souls, but Aristotle (and St. Thomas) took a different position. They used the term more broadly for the that principle which gives life to any material living thing; and different kinds of things have different kinds of souls, depending on the powers that sort of thing has. For example, a vegetative soul allows a thing to take nourishment, grow, and reproduce; so a tree has a vegetative soul. A sensitive soul would add movement and sensation to the powers of the vegetative soul; thus, a dog has a sensitive soul. A rational soul would add intellect to the powers of the sensitive soul; thus, humans have rational souls. Thomas was also clear that only humans have immortal souls, since eternal life would not perfect the powers of the vegetative or sensitive souls--one needs not the opportunity to contemplate God eternally if one has not the power of contemplation.
Metaphysics: When the subject matter of your class is defined as "everything that really exists," you start to wonder "How on earth are we going to cover this in 4 months?"
Patristic Spirituality: More Origen this week. We read excerpts from his De Principiis (On First Principles) dealing with his kooky cosmology and his theories on Scriptural interpretation. The latter was much more sensible than the former; and anyone who ever talks about the "spiritual sense" of Scripture owes a big debt to Origen. But his speculations about the nature of the universe got him into trouble later. Trying to fit Christian theology into his Platonist philosophy, he theorized that in the beginning God created all the intelligent beings that would ever exist, and they existed in a state of contemplation of God; but they got bored or lazy and turned away from God. The ones that fell the least became angels, the ones that fell the most became demons, and the ones in the middle were given material form and became human beings. This ain't kosher with Catholic theology, and it got his ideas condemned at an ecumenical council. But he had the whole Scripture thing going for him... which is nice.
Medieval Philosophy: This week we read some excerpts from works by one Anicius Manlius Severinus Boethius, commonly known to history simply as Boethius. He lived in the late 5th-early 6th centuries AD, and is sometimes called "the last of the antique men"; that is, he was what one might call the last true Roman. He grew up in an aristocratic family, and was appointed to high offices by Theoderic, the Visigothic general who had de facto control over Italy. He did something to fall out of favor, though, and was imprisoned for treason. He spent a year in jail before being executed, but during that time wrote what was to be a lasting work in the history of Western thought: The Consolation of Philosophy. This is a dialogue in which Boethius and "Lady Philosophy" investigate a number of philosophical questions. His method, in which he considers objections to a position, lays out his own answer, then responds to the objections, became the standard for the "school men" or scholastics of the Middle Ages. He's quoted quite often as an authority by St. Thomas Aquinas in his Summa Theologica. And Boethius' translations of Greek philosophical terms into Latin became definitive. And he writes beautifully. Always nice when your assignments are a pleasure to read.
Philosophical Anthropology: We tend to think of human beings as the only things possessing souls, but Aristotle (and St. Thomas) took a different position. They used the term more broadly for the that principle which gives life to any material living thing; and different kinds of things have different kinds of souls, depending on the powers that sort of thing has. For example, a vegetative soul allows a thing to take nourishment, grow, and reproduce; so a tree has a vegetative soul. A sensitive soul would add movement and sensation to the powers of the vegetative soul; thus, a dog has a sensitive soul. A rational soul would add intellect to the powers of the sensitive soul; thus, humans have rational souls. Thomas was also clear that only humans have immortal souls, since eternal life would not perfect the powers of the vegetative or sensitive souls--one needs not the opportunity to contemplate God eternally if one has not the power of contemplation.
Metaphysics: When the subject matter of your class is defined as "everything that really exists," you start to wonder "How on earth are we going to cover this in 4 months?"
Patristic Spirituality: More Origen this week. We read excerpts from his De Principiis (On First Principles) dealing with his kooky cosmology and his theories on Scriptural interpretation. The latter was much more sensible than the former; and anyone who ever talks about the "spiritual sense" of Scripture owes a big debt to Origen. But his speculations about the nature of the universe got him into trouble later. Trying to fit Christian theology into his Platonist philosophy, he theorized that in the beginning God created all the intelligent beings that would ever exist, and they existed in a state of contemplation of God; but they got bored or lazy and turned away from God. The ones that fell the least became angels, the ones that fell the most became demons, and the ones in the middle were given material form and became human beings. This ain't kosher with Catholic theology, and it got his ideas condemned at an ecumenical council. But he had the whole Scripture thing going for him... which is nice.
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