‎MOUAWAD Wajdi, ‎
‎Anima,‎

‎Aristotle's De anima at the Faculties of Arts (13th-14th Centuries)‎

‎, Brepols, 2023 Paperback, 211 pages, Size:127 x 203 mm, Language: English. ISBN 9782503606569.‎

‎Summary This book explores the intersection between the early development of medieval universities and the arrival of Aristotle's works in the Christian West, especially De anima: one of his most famous and obscure writings, straddling the fields of biology and psychology, and devoted to the functions of living beings - including the human being. The leading figures in this very special meeting of cultures, also involving scientific writings from the Islamic world, are the Masters of Faculties of Arts. From the first half of the 13th century, they embarked on a theoretically very demanding enterprise, namely to restore a complete understanding of De anima; and they accomplished this difficult task by establishing a close - and often polemical - relationship with their more famous colleagues: theologians such as Albert the Great and Thomas Aquinas. By resorting to the research and teaching methods of their time, the Masters of Arts addressed crucial topics such as the soul/body relationship, sense perception, intellectual knowledge and the special status of the human intellect, mediating, as far as possible, between scientific requirements and those of the Christian faith. Authors such as Adam of Buckfield, Peter of Spain, Siger of Brabant, John of Jandun and John Buridan, together with other, less famous ones and a small crowd of completely anonymous - yet theoretically no less interesting - scholars, gave rise to a choral narrative that disclosed new philosophical perspectives on man. It is in this intellectual context that the roots of Modern philosophical thought lie. TABLE OF CONTENTS Preface Acknowledgements Chapter 1. The Commentaries on Aristotles De anima. Historical and Philosophical Background 1. Institutions and Places 2. Translations and Sources 3. Commentaries on the De anima: a Unitary Object of Study 4. Dicunt theologi. Theologians and their Influence on Faculties of Arts 5. Secundum medicos: the Discussion of Medical Doctrines in Commentaries on the De anima Chapter 2. The Human Soul According to Natural Philosophers Perspective (c.12401260/70) 1. Aristotles De anima at the Faculty of Arts 2. Avicennas Influence and the Establishment of the scientia de anima in the Latin West 3. The Definition of the Human Soul According to the Earliest Masters of Arts 4. The Debate on the Faculties of the Human Soul 5. The Soul-Body Relationship 6. Senses and Sensation 7. The Doctrine of the Intellect Chapter 3. The Human Soul at Faculties of Arts between Orthodoxy and Heresy (c.12601277). Siger of Brabant and His Milieu 1. A Troubled Historiographical Issue 2. Sigers Quaestiones in tertium de anima (c.1265) 3. Sigers De anima intellectiva (1273-1274) 4. The Appearance of the Thesis of the Unicity of the Intellect in Faculties of Arts. The Influence of Albert the Great and Thomas Aquinas 5. Orthodoxy and Heterodoxy at the Faculty of Arts: the Debate on the Specific Human Difference and the Unicity of the Intellect 6. A Matter of Averroism: Some Historiographical Remarks Chapter 4. After 1270-1277. Doctrinal Developments in Commentaries on De anima 1. A Plurality of Different Intellectual Trajectories 2. The Origins of this Plurality: Sources, Censure, and Philosophical-Theological Debates 3. The Evolution of Some Philosophical Patterns Bibliography Index‎

‎Commentaria unà cum Quaestionibus in tres libros Aristotelis De Anima: Nunc primum in lucem editia. - [TOLETUS' GREAT ""DE ANIMA""-COMMENTARY]‎

‎Colobne, Arnoldus Birckmannus, 1576. 4to. Lovely contemporary full richly blindstamped pigskin binding over wooden boards. Raised bands to spine and rich ornaments to baords. With the original brass/leather clasps fully preserved. Spine a bit worn, and with contemporary hand-written title. Lower edge of front board a bit sooted and a black stain to front board. Internally very fine and clean with only very minor occasional browning. A single, small, non-disturbing wormhole fron beginning to end. A few old underlinings. Woodcut title-vignette and woodcut initials throughout. (8), 179, (1) pp.‎

‎The extremely scarce second edition of Toletus' hugely important commentary, with the equally important questions, on Aristotle's ""On the Soul"", being one of the most important Renaissance commentaries on one of the most influential and commented on philosophical works of all times. The work was of great importance to late Renaissance thought and the theories presented here widely influenced seventeenth-century scholasticism.This highly influential and extremely popular work originally appeared in 1575 and was reprinted twenty-two times by 1625. The 1570'ies editions of the work are of the utmost scarcity. No auction records have been noted within the last 40 years, the only one being the 1583-edition, which is also the most commonly found in library-holdings"" only two copies of the first edition from 1575 are in libraries worldwide, and likewise merely two copies of this second edition. Apart from those four copies, the earliest edition listed by OCLC is that from 1580. Franciscus Toletus (Francisco de Toledo Herrara) (1532-1596) was a highly important Spanish Jesuit theologian, Biblical exegete and the first Jesuit Cardinal. After receiving a master of arts at Valencia, he studied theology at Salamanca under the famous Domingo de Soto. He was ordained a priest in 1556 and was already teaching philosophy at Salamanca when he became a Jesuit in 1558. In the following year he was sent to Rome where he taught philosophy and then theology, bringing with him the Thomistic outlook emphasized at Salamanca by Francisco de Vitoria and his disciple, Soto. In 1593 he became the first Jesuit cardinal. Toletus was an independent, clear thinker with a fundamentally Thomistic outlook. In philosophy his most important works were his commentaries on Aristotle's logic and treatise on the soul, which were widely read and discussed in his time. In these, he drew upon the whole previous scholastic tradition to raise and answer the most important philosophical questions of his time. His works are especially interesting, as he was neither a slavish follower of Aristotle nor limited to defend any medieval scholar of his own community, as were many other commentators of the period. Governed by reason, he respectfully and clearly analyzes the key text of the greatest philosopher of all times and draws out his own philosophical theories. ""Although Ignatius Loyola, the founder of the Society (the Jesuits), had established Aristotle as the basic philosophical authority and Thomas as the guide to philosophy as well as theology, the Thomism of the Jesuits turned out to be a rather moderate one, which neither closed the doors on differing positions, such as those of the Scotists and the nominalists in psychology, nor prevented its members from developing new positions of their own. An early example of this attitude was Franciscus Toletus. His commentary on ""De anima"", first published at Cologne in 1575, followed the traditional division of Averroes, but also gave the Greek division of the text into chapters and had the third book begin according to Greek tradition. The authors upon whom Toletus depended were the Latin commentators, especially Thomas, as well as the Greeks and Arabs, with special attention given to Averroes. However rich his commentary, the major philosophical discussion is found in the more than seventy ""quaestiones"", which resemble a systematic treatise."" (Schmitt, Skinner, Kessler, ""The Cambridge History of Renaissance Philosophy"", p. 511).If one question is to be pointed out as the main philosophical one of the Renaissance, it is that of the soul's relation to reason or intelligence. "" ""Anima"" and ""Intellectus"" were then the watchwords of the schools: their relation, or the nature of ""anima intellective"", was the point round which discussion moved and on which was invoked the authority of Averroes, Alexander or St Thomas. When the audiences in the Italian class-rooms called out ""Quid de anima?"" this was the subject which they desired to hear treated."" (Douglas, p. 74).For Toletus, intellectual abstraction is simply a precision from accidents and a consideration of the substance of anything. In his great ""De anima""-commentary, he allowed for a direct intellectual cognition of a singular material thing. And although he thinks it more probable that an agent intellect is necessary, he regards it as probable that there is no agent intellect or that the two intellects distinguished by Aristotle are one and the same. ""Toletus followed a Thomistic line, but departed from Thomism in some details. He held that individuals are directly apprehended by the intellect and that the agent intellect is the same power as the possible intellect. He rejected the Thomistic doctrines of the real distinction between essence and existence and of individuation by designated matter"" for Toletus individuation results from form."" (Cambr. Dict. of Phil.). ""Having already stated that the basic psychological positions of the church were identical with those of true philosophy, Toletus was less anxious in philosophical argument itself to adhere to the faith and more open to strictly philosophical values. This applied particularly to the problem of immortality. Citing the volitional aspects of the human soul as well as the intellectual ones, he argued that immortality could be demonstrated by natural means, while admitting that Aristotle himself was unclear on the question…."" (Schmitt, Skinner, Kessler, ""The Cambridge History of Renaissance Philosophy"", p. 511).Toletus stands at the very centre of 16th century Spanish scholarship and counts as one of the most important Aristotle scholars of this tradition. His works formed the basis of Jesuit teaching in logic until the end of the 1600s.Only two copies in libraries world-wide (Berlin, Gotha) (and likewise only two of the first, 1575-edition). Not in Adams, which only has the 1581, 1582, 1583, and 1594 editions. ‎

‎Libri Paraphraseos. In Posteriora Aristotelis. In Physica. In libros de Anima. In commentarios de Memoria & Reminiscentia. De Somno & Vigilia. De Insomniis. De Diuinatione per Somnum. Interprete Hermolao Barbaro... - [A KEY PUBLICATION OF THE RENAISSANCE]‎

‎[On the final colophon:] Venice, Bartholomeus de de Zanis for Octavianus Scotus, 1499. [at the end of first leaf and of each section: Vale. Venetiis. 1480, except for the second last (de Insoniis, which says: Vale. Venetiis. 1478). Small folio. Nice, elegant late 18th century half calf. Binding with a few traces of wear. A very nice, clean, and fresh copy with just a bit of light dampstaining to upper margin of about 20 leaves. Numerous pretty, woodcut initials throughout. Woodcut printer's devise to colophon. Last leaves with tiny, barely noticeable wormhole. Contemporary handwritten inscription to title-page: ""Ex libris advocati Dunis = 1480"". (1), 115 ff. (pagination erroneous at end: 113, 116, 114). Without final blank.‎

‎The very rare second printing of Ermolao Barbaro's seminal Latin translation of Themistios' paraphrases of Aristotle's ""Posterior Analytics"", ""Physics"", ""De Anima"", ""On Memory"", and ""On Dreams"", a groundbreaking key text of the Renaissance, ""which opened a new period in the interpretation of the Greek philosopher [i.e. Aristotle]"" (Lohr, p. 25). The work was partly responsible for the development of Renaissance Aristotelianism and thus Renaissance thought in general. The combination of the fact that we here have the paraphrases by one of the greatest ancient Greek commentators of the key texts of the most significant philosopher of all times, rendered into Latin by perhaps the most significant translator of the period and printed at the most crucial time for the development of early modern thought, makes this one of the most significant philosophical publications of the Renaissance. There can be no doubt as to the influence that the present publication came to have on the development Renaissance philosophy. ""The publication of Barbaro's translation of Themistius inaugurated a new period in the study of Aristotelian philosophy. In his version of Themistius' ""Paraphrases"" we encounter not simply a translation occasioned by contemporary controversies, as was often the case in the Middle Ages. Rather, Barbaro's version brings together a corpus of the commentaries of Themistius on Aristotelian philosophy: the ""Posterior Analytis"", ""Physics"", ""De anima"" and ""Parva naturalia"". (Lohr, p. 26).The first printing of the work appeared in 1480 (the same year stated at the end of each section in the present edition), and in 1499 this second printing appeared. Both printings are of the utmost scarcity and almost impossible to find. After these two incunable-editions, at least 9 new printings appeared before 1560, bearing witness to the great impact of the text, and in 1570 Hieronymus Scotos printed a new edition. ""With reference to those works of Aristotle which were and remained the center of instruction in logic and natural philosophy [i.e. The Posterior Analytics, Physics, etc.], the most important changes derived from the fact that the works of the ancient Greek commentators became completely available in Latin between the late fifteenth and the end of the sixteenth centuries and were more and more used to balance the interpretations of the medieval Arabic and Latin commentators. The Middle ages had known their works only in a very limited selection or through quotations in Averroes. Ermolao Barbaro's complete translation of Themistius and Girolamo Donato's version of Alexander's ""De Anima"" were among the most important ones in a long line of others. When modern historians speak of Alexandrism as a current within Renaissance Aristotelianism that was opposed to Averroism, they are justified in part by the fact that the Greek commentators, that is, Alexander and also Themistius, Simplicius, and many others, were increasingly drawn upon for the exposition of Aristotle."" (Kristeller, p. 45).""Equally important [as the recovery of Aristotle's ""Mechanics"" and ""Poetics""] for the continued growth of the Peripatetic synthesis was the recovery and diffusion of the Greek commentaries on Aristotle... The most important of the two dozen commentators were Alexander of Aphrodisias, Ammonius, Simplicius, Themistius, and John Philoponus. Of these five, only Alexander and Themistius were Aristotelians..."" (Copenhaver & Schmitt, p.68).Already in the Middle Ages, scholars had been aware of and used commentaries on and paraphrases of the key texts of Aristotle, but their knowledge of this was primarily based on some Latin translations and allusions, fragments, and summaries in the writings of the Muslim philosophers, e.g. Averroes. But with the emergence and translations into Latin of the ancient Greek commentators [Alexander and Themistios being the primary ones] and their paraphrases of Aristotle's texts, the Renaissance came to discover an Aristotle that would influence almost all thought of the period. The ancient Greek commentators not only had a much more thorough knowledge of classical Greek thought than would have been possible for a medieval writer, but they also had access to works that were later lost and through these ancient commentators rediscovered in the Renaissance. By the middle of the 16th century, almost all of these texts had been printed in both Greek and Latin, and these publications were of the utmost importance to the development of almost all Renaissance thought. ""Their recovery, publication, and translation took some time, but almost all circulated in Greek and Latin by the 1530'ies. They do not cover all of Aristotle, but several treat such key texts as the ""Organon"", the ""Physics"", and ""De anima"", thus making them useful ammunition in such controversies as the immortality dispute provoked by Pietro Pomponazzi and his colleagues."" (Copenhaver & Schmitt, p. 69).Among the most important texts in this tradition that influenced all thought of the era, were Themistios' paraphrases of Aristotle's seminal texts, in particular ""De Anima"", ""Posterior Analytics"", and Book Lambda (XII) of the ""Metaphysics"". ""We possess part of his [Themistios'] early work, his ""Paraphrases of Aristotle"", the portion still extant being a somewhat prolix exposition of the ""Later Analytics"", the ""Physics"", the ""De Anima"", and some minor treatises."" His paraphrase of the ""Metaphysics"", Book ""lambda"" [i.e. XII], was translated into Arabic (in century IX), and hence into Hebrew (1255), and Latin (1576)."" (Sandys, I:352).There can be no doubt about the groundbreaking character of Hermolao Barbaro's translation into Latin of almost all of Themistios' paraphrases of Aristotelian texts. Not only was Themistios considered one of the most important renderers of Aristotle's text, but Barbaro was perhaps the most influential translator of the time. His translation of Themistios' paraphrases came to dominate, directly or indirectly, almost all Aristotelian thought of the high Renaissance (from late 15th century) and he was responsible for many of the most important and influential positions on the seminal question of the immortality of the soul that dominated philosophical thought at the time. ""Through the first two-thirds of the fifteenth century, Pomponazzi's predecessors at Padua seem not to have used the ancient commentators, but philosophers of the next generation - most notably Nicoletto Vernia and Agosto Nifo - began to consult them in new translations by Ermolao Barbaro and others. Barbaro's charge that Averroes had lifted his doctrines of the soul from the commentators surely helped excite interest in them."" (Copenhaver & Schmitt p. 69). See: Kristeller, Renaissance Thought and its Sources, 1979" Copenhaver & Schmitt, Renaissance Philosophy, 1992" Charles C. Lohr, ""Latin Translations of the Greek Commentaries on Aristotle"", in: Humanism and Early Modern Philosophy, Edt. byKraye and Stone, 2000.Graesse VII:112 (erroneously stating 1491 in stead of 1499)" Brunet V:778 Hain-Copinger: 15464.‎

‎De Anima et Vita - '' El Alma y la Vida ''. ( together with ) Juan Luis Vives y Las Emociones. (together with) Facsimile edition Basel September 1538. (Three volumes in case).‎

‎ Valencia, Ayuntamiento de Valencia, 1992, in-8°, 3 volumes in a publisher's cloth case. [1] Vives, De anima et vita, 382 pp + index, publisher's cloth. [2] Noreña, Juan Luis Vives y Las Emociones, 343 pp, publisher's cloth. (translation of the English edition ''Juan Luis Vives and the emotions''. [3] Vives, De Anima et Vita, facsimile edition, Basel, Robert Winter, 1538, high quality facsimile, bound in real vellum, with leather ties. Numbered copy 56. The three volumes kept in cloth slipcase. Nice set.‎

‎SANTA MARIA DELL'ANIMA TE ROME,‎

‎Antwerpen , De Vries , Paperback, 94pp. ISBN 9789061005407.‎

‎De Santa Maria dell'Anima, dichtbij de Piazza Navonna, is de plaats in Rome waar de Lage Landen het duidelijkst terug te vinden zijn. Op dit moment is het de nationale kerk van Duitsland en Oostenrijk, maar oorspronkelijk vonden ook de bewoners van onze gewesten er hun plaats van samenkomst. Tal van grafmonumenten, zoals dat van paus Adrianus VI, herinneren daaraan. Dit boek is de eerste gids voor deze kerk in het Nederlands. Na een korte algemene inleiding over achtergrond en geschiedenis van de instelling wordt een rondgrang door de kerk beschreven, met speciale aandacht voor de elementen uit de Beneluxlanden. Nieuw.‎