Avicenna's De Anima in the Latin West


Book Description

In the 12th century the "Book of the Soul" by the philosopher Avicenna was translated from Arabic into Latin. It had an immense success among scholastic writers and deeply influenced the structure and content of many psychological works of the Middle Ages. The reception of Avicenna's book is the story of cultural contact at an imipressively high intellectural level. The present volume investigates this successful reception using two approaches. The first is chronological, tracing the stages by which Avicenna's work was accepted and adapted by Latin scholars. The second is doctrinal, analyzing the fortunes of key doctrines. The sense of the original Arabic text of Avicenna is kept in mind throughout and the degree to which his original Latin interpreters succeeded in conveying it is evaluated.







Aristotle's Psychology


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Aristotle Dictionary


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At long last, a comprehensive tool in English for a better understanding of the most basic terms in Aristotle’s philosophy. Interested readers, students, and scholars of philosophy and of the general intellectual background of Western culture need no longer be handicapped by a lack of knowledge of Greek and Latin. A careful comparison of the original Greek, Medieval, and Renaissance Latin translations and a reappraisal of English usage make Aristotle Dictionary a definitive source for the precise grasp of what has been the historical Aristotle as far as the documents permit one to judge. A lengthy introduction by Professor Theodore E. James presents an analysis of the major works of Aristotle.







On Aristotle On the Soul 1.3-5


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No Marketing Blurb




Dictionary of Philosophical Terms


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On Aristotle's "On the Soul 1.3-5"


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"This text by Philoponus rejects accounts of soul or, as we would say, of mind, that define it as being in motion or in cognitive or physical terms. Chapter 3 considers Aristotle's attack on the idea that the soul is in motion. This was an attack partly on his teacher, Plato, since Plato defines the soul as self-moving. Philoponus agrees with Aristotle's attack, but, probably following Ammonius, he takes Plato's apparently physicalist account of the soul in the Timeus as symbolic; Aristotle's criticism only concerns literalists. What we would call the mind-body relation is the subject of Chapter 4. In chapter 5, Philoponus endorses Aristotle's rejection of the idea that the soul is particles and of Empedocles's idea that the soul must be made of all four elements in order to know what is made of the same elements."--BOOK JACKET.