Die Beihefte zur Zeitschrift für romanische Philologie zählen zu den renommiertesten Fachpublikationen der Romanistik. Sie pflegen ein gesamtromanisches Profil, das neben den Nationalsprachen auch die weniger im Fokus stehenden romanischen Sprachen mit einschließt. In der Reihe erscheinen ausgewählte Monographien und Sammelbände zur Sprachwissenschaft in ihrer ganzen Breite, zur mediävistischen Literaturwissenschaft und zur Editionsphilologie.

This selection of papers is concerned with the history of linguistics in Spain, dealing with the evolution of linguistic ideas from the Middle Ages and the European context of the linguistic debates in Spain to the 20th century, concluding with Malkiel's appraisal of Ramón Menéndez Pidal (1869-1968). The volume includes papers on Antonio Nebrija and Sanctius, probably the best-known grammarians of the Iberian peninsula, but - as the other papers suggest - there is much more to be known about the (...) Spanish linguistic traditions. The papers in this volume were previously published in Historiographia Linguistica XI:1/2 (1984). (shrink)

This volume brings together the papers published in Historiographia Linguistica 9:3 (1982), which was devoted to the history of linguistics in Italy, with Marazzini's paper first published in Historiographia Linguistica 10:1/2 (1983), and an original article by Franco Lo Piparo expressly written for this volume. The present volume provides in addition an index of subjects, as well as an index of names, which supplies bio-bibliographical references to authors discussed.

Resumo: No capítulo 5 do Livro III De anima (430a10-19) Aristóteles distingue entre o νοῦς ποιητικός (nous poietikós), chamado pelos Latinos intellectus agens (intelecto agente), e νοῦς παθητικός (nous pathetikós), chamado pelos Latinos intellectus passivus, ou seja, intellectus possibilis (intelecto possível), termos técnicos e filosóficos mais comuns. O capítulo 5 é de grande importância não só para a filosofia antiga e para os comentadores das obras de Aristóteles, como os comentários de Teofrasto, de Alexander de Afrodisias, de Simplício e Themístius (...) entre outros, mas também para a filosofia do mundo árabe e da Europa latina. Sabe-se que Aristóteles não escreveu um tratado próprio sobre o intelecto, embora possam ser encontradas várias observações acerca do intelecto em suas obras. Os tratados do Intelecto começam com Al-Kindi, Al-Farabi, Avicena e sobretudo Averróis, e se refletem, num sentido crítico e afirmativo, (nos debates) dos tratados latinos, por exemplo, nos tratados de Alberto Magno, de Tomás de Aquino, de Sigério de Brabant entre outros. Este artigo apresenta observações preliminares e preparatórias ao projeto de traduções bilíngue (Latim-Português) dos tratados medievais sobre o intelecto ‘Teorias do Intelecto na Idade Média’ que está em desenvovlimento no Centro Internacional de Estudos Medievais da UFU. Palavras-chaves: Unidade do intelecto; Imaginação; Intencionalidade; Luz intelectual e cognição. Theories of the Intellect in the Latin Middle Ages. De anima III, cap. 5 of Aristotle and his Medieval Tradition Abstract: In the chapter 5 of the III. Book of De anima (430a10-19) Aristotle distinguishes between the νοῦς ποιητικός (nous poietikós) called by the Latins intellectus agens (agent intellect) and the νοῦς παθητικός (nous pathetikós) called by the Latins intellectus passivus, or intellectus possibilis (possible intellect), most common technical and philosophical terms. The chapter 5 is of great importance not only to ancient philosophy and to the commentators of Aristotle’s works such as the commentaries of Theophrastus, Alexander of Aphrodisias, of Simplicius, and Themistius among others, but also to the philosophy of the Arabic World and the Latin Europe. One knows well that Aristotle does not have written a proper treatise on intellect; although there are several observations about the intellect in his works. Separate treatises begin with Al-Kindi, Al-Farabi, Avicenna, and especially Averroes, which Latin treatises as of Albert the Great, Thomas Aquinas, Siger of Brabant among others reflect in a critical as well as an affirmative sense. This article can be read as preliminary and preparatory observations to a bilingual (Latin-Portuguese) translation project of treatises corresponding to ‘Theories of Intellect in the Middle Ages’ which is ongoing at the International Center for Medieval Studies at UFU. Key-words: Unity of the Intellect; Imagination; Intentionality; Intellectual Light; and Cognition. Theorien des Intellekts im Lateinischen Mittelalter. De anima III, 5 des Aristoteles und seine mittelalterliche Tradition Zusammenfassung: Im 5. Kapitel des III. Buchs von De anima (430a10-19) unterscheidet Aristoteles zwischen dem νοῦς ποιητικός (nous poietikós), von den Lateinern intellectus agens (tätiger Intellekt) genannt und dem νοῦς παθητικός (nous pathetikós), von den Lateinern intellectus passivus oder auch intellectus possibilis (möglicher Intellekt) genannt, gemeinhin bekannte technische und philosophische Begriffe. Dieses 5. Kapitel ist von grösster Bedeutung nicht nur für die antike Philosophie und die Kommentatoren der Werke des Aristoteles wie die Kommentare des Theophrastus, des Alexander von Aphrodisias, Simplicius und Themistius unter anderen, sondern auch für die Philosophie der arabischen Welt und des lateinischen Europas. Bekanntlich hat Aristoteles keinen eigenen Traktat über den Intellekt geschrieben, obgleich sich viele Beobachtungen zum Intellekt in seinem Werk antreffen. Selbständige Traktate über den Intellekt beginnen mit Al-Kindi, Al-Farabi, Avicenna und besonders Averroes, die sich in den lateinischen Traktaten, z.B. des Albertus Magnus, Thomas von Aquin, Siger von Brabant und anderen zustimmend wie kritisch widerspiegeln. Dieser Artikel kann als vorläufige und vorbereitende Bemerkungen zu einem zweisprachigen (lateinisch-portugiesischen) Übersetzungsprojekt von Texten gelesen werden, welche „Theorien des Intellekts im Lateinischen Mittelalter“ betreffen. Dieses Projekt ist am Internationalen Zentrum für Mittelalterstudien der UFU in Arbeit genommen worden. Schlüsselwörter: Verstand; Vernunft; Intentionalität; Anschauung und Erkenntnis. Data de registro: 12/03/2020 Data de aceite: 21/10/2020. (shrink)

Juros, H. Die "Objektschwäche" der Moraltheologie.--Nossol, A. Christsein als radikale Proexistenz.--Styczen', T. Personaler Glaube im Spannungsfeld von religiöser Autorität und Gewissensautonomie.--Piegsa, J. Die "Sache Jesu" und die Reformmarxisten.--Szostek, A. Zur gegenwärtigen Diskussion über den Utilitarismus.--Pryszmont, J. Die Wiederherstellung der gefallenen menschlichen Natur.--Theiner, J. Gedanken zur Sündenlehre Abaelards in seinem Werk "Ethica seu Scito teipsum".--Sikorski, T. Die Aporie des gemeinschaftlichen Lebens.--Kleber, K.-H. Der Christ und die Armut.--Wojtyła, K. Die menschliche Person im Kontext der ehelichen Hingabe und Elternschaft.--Tischner, J. Überlegungen zur Arbeitsethik.--Zeimentz, (...) H. Toleranz-Freiheit-Wahrheit. (shrink)

The present collection deals with philosophical thinking at the medieval university from the threefold perspective of Institution and Career, Organizational Forms and Literary Genres, and School Formation and School Conflict.

"Presents the text of the 'Declaration' and a commentary on its evolution and significance.... The message of this book is very timely.

Comparing knowledge with belief can go wrong in two dimensions: If the authors employ a wider notion of knowledge, then they do not compare like with like because they assume a narrow notion of belief. If they employ only a narrow notion of knowledge, then their claim is not supported by the evidence. Finally, we sketch a superior teleological view.

Foreword by Hans Urs von Balthasar Near the end of a long career as one of the most widely read popular Thomistic philosophers of the twentieth century, Josef Pieper has himself compiled an anthology from all his works. He has selected the best and most representative passages and arranged them in an order that gives sense to the whole and aids in the understanding of each excerpt. Pieper's reputation rests on his remarkable ability to restate traditional wisdom in (...) terms of contemporary problems. He is a philosopher who writes in the language of common sense, presenting involved issues in a clear, lucid and simple manner. Among his many well-known works included in this anthology are selections from Leisure: The Basis of Culture, The Four Cardinal Virtues, About Love, Belief and Faith, Happiness and Contemplation, and Scholasticism. Below is a list of the selection titles: Human Authenticity The Two Sides of the Coin That Is Truth The Freedom of Philosophy and Its Adversaries Free Space in the World of Work Truths-Known and Believed The Reality of the Holy "Finis" Means Both End and Goal. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.2 (2002) 256-257 [Access article in PDF] Book Review Die Struktur des menschlichen Geistes nach Augustinus: Selbstreflexion und Erkenntnis Gottes in "De Trinitate" Johannes Brachtendorf. Die Struktur des menschlichen Geistes nach Augustinus: Selbstreflexion und Erkenntnis Gottes in "De Trinitate." Hamburg: Felix Meiner Verlag, 2000. Pp. viii + 335. Cloth, DM 128,00. "The Trinity" is arguably Augustine's (philosophically) most demanding work. Yet it is (...) precisely its philosophical quality that is nowadays sometimes called in question for its apparent lack of argumentative coherence. H. I. Marrou has even expressed the view that this may have been intended, as the text is designed as an exercitatioanimi, a spiritual-mental exercise; i.e., the argumentative gaps are deliberately left open to be filled in by whoever undergoes the exercise. This would mean that "The Trinity" lacks any philosophical or theological position or doctrine in particular, and that it must not be judged by the standards of philosophical discourse, even those of Augustine's own day and age. Brachtendorf sets out with a revision of that view. Augustine, he argues, does indeed formulate a particular position. The impression that there may be gaps in his arguments could well stem from a misunderstanding of some of them. Augustine, Brachtendorf reports in his first chapter (1), developed his teaching of the triune God in close contact with the philosophy of Plotinus. However, he distanced himself from Plotinus by analyzing the process of cognition not by taking as an example the divine nous, but the menshumana. Apart from that he developed an ontology of the Trinity (2) and only then analyzed the human mind in analogy to it (3-4). He also looked into the relationship of mind and language ("word") (5) and developed further some aspects of this relationship such as the trinitarian structure of the human mind (6), the relationship of knowledge and wisdom (7), the human mind as the image of God (8), the self-reflection of the human mind (9), language as an expression of that self-reflection in the image of God (10), and the concept of the "inner word" (11).Brachtendorf concludes with an appeal not to read into Augustine's link of notitia and amor that he was interested in the analysis of self-knowledge merely for ethical reasons. Amor, he argues, expressly includes operations of the intellect. Augustine's interest was therefore genuinely theoretical and intellectualist. Amor, for Augustine, was a force that creates knowledge as such, no matter what the content. Its impact is practical and theoretical. Referring to the works of Charles Taylor, Martin Heidegger, Max Scheler, Hans-Georg Gadamer, and Hannah Arendt, Brachtendorf demonstrates how influential Augustine was with this aspect of his thought in the development of "Subjekt"-centered philosophies in the twentieth century. Yet, as influential as this approach may have been in this particular field, arguing, as it did, for the ontological character of human subjectivity (i.e., that the human mind was naturally structured in a trinitarian way, but had to make its natural intelligence explicit in thought through the learning of language) it did not revolutionize [End Page 256] the understanding of language. In consequence it did not impress the philosophers of the linguistic turn, and that is probably why today the argument of "The Trinity" is so often found wanting.Pointing back to the source Brachtendorf's study is a welcome contribution to the subject and a useful guide for all who now--hopefully, and encouraged by this work--set out for themselves to have a (closer) look at the original. Josef Lössl Catholic University Leuven... (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 304-312.

Aller Streit um Naturrecht entzundet sich bei der Begrundung universeller Normen fur Moral und Recht. Die Rede von der Natur des Menschen steht heute vor allem wegen ihrer umstrittenen metaphysischen Implikationen und des daraus gefolgerten Widerspruchs zu den Grunduberzeugungen liberaler Demokratien in der Kritik. Ohne eine universelle Natur aber fehlt ein objektiver Massstab fur die Kritik ungerechten und die Setzung gerechten Rechts. Auch wenn Naturrecht immer verwiesen bleibt auf die Positivierung unter konkreten und historischen Umstanden, von ihm hangt ab, ob (...) Menschenwurde eine Fiktion ist oder Wirklichkeit, ob Menschenrechte blosse Wunsche bezeichnen oder gelten. Mit Beitragen von Christoph Bohr, Johannes Hattler, Josef Isensee, Stefan Muckl, Tilman Repgen, Martin Rhonheimer, Manfred Spieker, Berthold Wald". (shrink)

Blumenberg‘s phenomenological anthropology replaces the traditional question: What is the human being? with the following question: How is being human even possible? This question expresses a great mistrust over the ability of copying with human life. According to Blumenberg, man can survive only when he keeps distance from the threatening world in a literal as well as metaphorical sense. As an upright animal, who sees and can be seen, he can experience being hunted but also being the hunter in order (...) to bring himself into safety from what threatens him as well as succeeding in hunting. In a metaphorical sense, man takes distance from the almighty reality through myths, religion, science, technology, art, resp . culture as reliable ways to cope with anxiety and threats in this, for him, dangerous and nameless world. (shrink)