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Author: Sarah Wright

Stoic claim that virtues are the “skills of living.” This means that virtues are a kind of “global expertise in your life” (2003b: 19). In contrast, we might note that most skills are “local;” they are only needed in a particular time and place. The local skill of violin playing may be called for at a

In: The Mystery of Skepticism
Author: Baron Reed

much the same way as the dogmatist’s family life will be. If the Pyrrhonist is motivated by a desire for tranquility and a liberation from dogmatic theorizing, it is hard to see how this has been achieved. Belief is not the only vector by which dogmatism can be passed from one person to another

In: The Mystery of Skepticism
Author: Raymond Dennehy

methodologically free of the Cartesian pitfalls that Gilson had fingered as characteristic of t'Cartesio-Thornisrn." A recent rereading of Gilson's appraisal of critical realism has motivated me to revisit Maritain' s position with the hope of resolving the following concern: like Gilson, Maritain holds that our

In: A Thomistic Tapestry
Author: Evan King

, power ( prime virtus ), bestows by its illumination “the possibility to be”, and so on through being, life, intellect, and soul, until finally, “through primarily nature, [the human soul] joins to itself a spiritual and connatural body”. 48 This is described as the human’s “singular existence” and

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In: Supersapientia: Berthold of Moosburg and the Divine Science of the Platonists

. Chigi lat. E.VI.199, ff. 1ra–99vb 1 For Buridan’s life and works, see B. Michael, Johannes Buridan. Studien zu seinem Leben, seinen Werken und zur Rezeption seiner Theorien im Europa des späten Mittelalters, 2 vols, Ph.D. dissertation, Freie Universität Berlin, Berlin 1985. Vol. 1 contains a detailed

In: John Buridan, Quaestiones super octo libros Physicorum Aristotelis (secundum ultimam lecturam)

like vestigial organs, such ideas may become inflamed and life-threatening. 6 Cavell points to one reason for the exclusion of the early German Romantics from the Anglophone philosophical canon: the intimate relation that the romantics posited between poetry and philosophy, a relationship that

In: Brill’s Companion to German Romantic Philosophy

comparison with the beauty of a little flower? Who can glitter like a lily or blush like a rose?’ 28 In describing the condition of incomplete human freedom in this life, the author writes: ‘Free is the man whom nobody can force toward things that he rejects or prevent from getting the things that he wants

In: Anselm of Canterbury: Communities, Contemporaries and Criticism
Author: John H. Smith

,” to enter into our finite “soul”? To answer this question he then immediately turns to “two miraculous languages” ( zwey wunderbare Sprachen ) that, in fact, can strike us with a powerful immediacy (“auf einmal ”) and overcome the gap between the finite and the infinite: one, “eternal, living

In: Brill’s Companion to German Romantic Philosophy
Author: George Younge

its refoundation, Anselm visited Eynesbury and inspected Neot’s relics, an occasion that he subsequently described in a letter to the bishop of Lincoln. 37 Around this time, the monks of Bec acquired a relic of St Neot, and the Bec library catalogue records that a copy of his Life was preserved in

In: Anselm of Canterbury: Communities, Contemporaries and Criticism

] is an efficient cause Far more powerful Than that which, as matter does, Passively receives impressed marks. Yet there precedes, To stir and move the powers of the mind, A passion in the living body, As when light strikes the eyes, Or a cry in the ears resounds. Then the mind’s power, excited, Calls

In: A Companion to James of Viterbo