Le premier tractatus du commentaire d'Albert le Grand à l'Isagoge de Porphyre consiste en une manière de proème ou d'introduction à l'ensemble de la logique. Comme la plupart des textes d'Albert le Grand, ce traité est d'une très grande richesse, qu'atténuent toutefois son manque d'ordre et son obscurité d'expression. Étant donné que les aspects fondamentaux de la logique y sont touchés—son statut scientifique et philosophique, son utilité, son sujet, sa division, sa relation aux sciences du langage, etc.—, ce petit ouvrage (...) est du plus haut intérêt pour quiconque cherche à mieux comprendre la logique et la philosophie de la logique du XIIIe siècle. L'auteur présente ici une traduction annotée et expliquée de ce texte difficile, faite d'après la version provisoire de la nouvelle édition de Cologne. Le relevé des sources principales de l'ouvrage révèle, sur un fond aristotélicien permanent, une forte influence des traités logiques arabes nouvellement arrivés en Occident. The first tractatus of Albert the Great's commentary on Porphyry's Isagoge consists of a kind of proem or introduction to the whole of logic. As most of Albert the Great's texts, this tract is of great richness, though it lacks order and is sometimes obscure. Since the fundamental themes of logic are addressed therein—its scientific and philosophical status, its utility, its subject, its division, its relation to the linguistic arts, etc.—, this small work is of high interest for anyone trying to better understand thirteenth-century logic and philosophy of logic. The author presents a translation of this difficult text, made after a preliminary version of the new critical edition and enriched with an introduction and explanatory notes. The survey of the main sources of the tract reveals, apart from a permanent artistotelian background, the strong influence of the Arabic logical treatises which were then coming in the Western world. (shrink)

Le premier tractatus du commentaire d'Albert le Grand à l'Isagoge de Porphyre consiste en une manière de proème ou d'introduction à l'ensemble de la logique. Comme la plupart des textes d'Albert le Grand, ce traité est d'une très grande richesse, qu'atténuent toutefois son manque d'ordre et son obscurité d'expression. Étant donné que les aspects fondamentaux de la logique y sont touchés—son statut scientifique et philosophique, son utilité, son sujet, sa division, sa relation aux sciences du langage, etc.—, ce petit ouvrage (...) est du plus haut intérêt pour quiconque cherche à mieux comprendre la logique et la philosophie de la logique du XIIIe siècle. L'auteur présente ici une traduction annotée et expliquée de ce texte difficile, faite d'après la version provisoire de la nouvelle édition de Cologne. Le relevé des sources principales de l'ouvrage révèle, sur un fond aristotélicien permanent, une forte influence des traités logiques arabes nouvellement arrivés en Occident. Pour des exemples de ces auteurs contemporains, voir Lafleur ( 1988, p. 182, l.37–44, p. 321, l.284–294). The first tractatus of Albert the Great's commentary on Porphyry's Isagoge consists of a kind of proem or introduction to the whole of logic. As most of Albert the Great's texts, this tract is of great richness, though it lacks order and is sometimes obscure. Since the fundamental themes of logic are addressed therein—its scientific and philosophical status, its utility, its subject, its division, its relation to the linguistic arts, etc.—, this small work is of high interest for anyone trying to better understand thirteenth-century logic and philosophy of logic. The author presents a translation of this difficult text, made after a preliminary version of the new critical edition and enriched with an introduction and explanatory notes. The survey of the main sources of the tract reveals, apart from a permanent artistotelian background, the strong influence of the Arabic logical treatises which were then coming in the Western world. (shrink)

Albert’s anthropology places the human being at the top of a hierarchy of living things in virtue of a unique feature – namely the intellect – that offers the possibility of transcending the changing realm of nature and of assimilating its possessor to their divine creator. Even though Albert, throughout his works, often defends the independence of the human intellect from matter and consequently from the body and senses, his works on natural philosophy seem to offer a different perspective. In (...) De animalibus, Albert considers the brain to be the divine member of the body responsible for the operations of sensation and, to a certain degree, of intellection. Thus, the entire humoral activity of the human body has a direct influence on the activity of the intellect, his divine nature notwithstanding. Accordingly, the main purpose of the present study is to point out how the classical humoral theory is integrated by Albert the Great in his physiological consideration for an explanation of the intellect placed between the murky boundaries of natural philosophy and metaphysics. (shrink)