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Scholasticism was a medieval school of philosophy that employed a critical method of philosophical analysis predicated upon a Latin Catholic theistic curriculum which dominated teaching in the medieval universities in Europe from about 1100 to 1700. It originated within the Christian monastic schools that were the basis of the earliest European universities.The rise of scholasticism was closely associated with these schools that flourished in Italy, France, Spain and England.
Scholasticism is not so much a philosophy or a theology as a method of learning, as it places a strong emphasis on dialectical reasoning to extend knowledge by inference and to resolve contradictions. Scholastic thought is also known for rigorous conceptual analysis and the careful drawing of distinctions. In the classroom and in writing, it often takes the form of explicit disputation; a topic drawn from the tradition is broached in the form of a question, oppositional responses are given, a counterproposal is argued and oppositional arguments rebutted. Because of its emphasis on rigorous dialectical method, scholasticism was eventually applied to many other fields of study.
As a program, scholasticism began as an attempt at harmonization on the part of medieval Christian thinkers, to harmonize the various authorities of their own tradition, and to reconcile Christian theology with classical and late antiquity philosophy, especially that of Aristotle but also of Neoplatonism.
Some of the main figures of scholasticism include Anselm of Canterbury (“the father of scholasticism"), Peter Abelard, Alexander of Hales, Albertus Magnus, Duns Scotus, William of Ockham, Bonaventure, and Thomas Aquinas. Aquinas's masterwork Summa Theologica (1265–1274) is considered to be the pinnacle of scholastic, medieval, and Christian philosophy; it began while Aquinas was regent master at the studium provinciale of Santa Sabina in Rome, the forerunner of the Pontifical University of Saint Thomas Aquinas, Angelicum. Important work in the scholastic tradition has been carried on well past Aquinas's time, for instance by Francisco Suárez and Luis de Molina, and also among Lutheran and Reformed thinkers.
The terms "scholastic" and "scholasticism" derive from the Latin word scholasticus, the Latinized form of the Greek σχολαστικός (scholastikos), an adjective derived from σχολή (scholē), "school". Scholasticus means "of or pertaining to schools". The "scholastics" were, roughly, "schoolmen".
The foundations of Christian scholasticism were laid by Boethius through his logical and theological essays,and later forerunners (and then companions) to scholasticism were Islamic Ilm al-Kalām, literally "science of discourse", and Jewish philosophy, especially Jewish Kalam.
The first significant renewal of learning in the West came with the Carolingian Renaissance of the Early Middle Ages. Charlemagne, advised by Peter of Pisa and Alcuin of York, attracted the scholars of England and Ireland. By decree in AD 787, he established schools in every abbey in his empire. These schools, from which the name scholasticism is derived, became centers of medieval learning.
During this period, knowledge of Ancient Greek had vanished in the West except in Ireland, where its teaching and use was widely dispersed in the monastic schools. [ not specific enough to verify ] Irish scholars had a considerable presence in the Frankish court, where they were renowned for their learning. Among them was Johannes Scotus Eriugena (815–877), one of the founders of scholasticism. Eriugena was the most significant Irish intellectual of the early monastic period and an outstanding philosopher in terms of originality. He had considerable familiarity with the Greek language and translated many works into Latin, affording access to the Cappadocian Fathers and the Greek theological tradition.
The other three founders of scholasticism were the 11th-century scholars Peter Abelard, Archbishop Lanfranc of Canterbury and Archbishop Anselm of Canterbury.
This period saw the beginning of the 'rediscovery' of many Greek works which had been lost to the Latin West. As early as the 10th century, scholars in Spain had begun to gather translated texts and, in the latter half of that century, began transmitting them to the rest of Europe.After a successful burst of Reconquista in the 12th century, Spain opened even further for Christian scholars, and as these Europeans encountered Islamic philosophy, they opened a wealth of Arab knowledge of mathematics and astronomy. Scholars such as Adelard of Bath traveled to Spain and Sicily, translating works on astronomy and mathematics, including the first complete translation of Euclid's Elements into Latin.
At the same time, Anselm of Laon systematized the production of the gloss on Scripture, followed by the rise to prominence of dialectic (the middle subject of the medieval trivium) in the work of Abelard. Peter Lombard produced a collection of Sentences, or opinions of the Church Fathers and other authorities
The 13th and early 14th centuries are generally seen as the high period of scholasticism. The early 13th century witnessed the culmination of the recovery of Greek philosophy. Schools of translation grew up in Italy and Sicily, and eventually in the rest of Europe. Powerful Norman kings gathered men of knowledge from Italy and other areas into their courts as a sign of their prestige.William of Moerbeke's translations and editions of Greek philosophical texts in the middle half of the thirteenth century helped form a clearer picture of Greek philosophy, particularly of Aristotle, than was given by the Arabic versions on which they had previously relied. Edward Grant writes "Not only was the structure of the Arabic language radically different from that of Latin, but some Arabic versions had been derived from earlier Syriac translations and were thus twice removed from the original Greek text. Word-for-word translations of such Arabic texts could produce tortured readings. By contrast, the structural closeness of Latin to Greek, permitted literal, but intelligible, word-for-word translations."
Universities developed in the large cities of Europe during this period, and rival clerical orders within the church began to battle for political and intellectual control over these centers of educational life. The two main orders founded in this period were the Franciscans and the Dominicans. The Franciscans were founded by Francis of Assisi in 1209. Their leader in the middle of the century was Bonaventure, a traditionalist who defended the theology of Augustine and the philosophy of Plato, incorporating only a little of Aristotle in with the more neoplatonist elements. Following Anselm, Bonaventure supposed that reason can only discover truth when philosophy is illuminated by religious faith.Other important Franciscan scholastics were Duns Scotus, Peter Auriol and William of Ockham.
By contrast, the Dominican order, a teaching order founded by St Dominic in 1215, to propagate and defend Christian doctrine, placed more emphasis on the use of reason and made extensive use of the new Aristotelian sources derived from the East and Moorish Spain. The great representatives of Dominican thinking in this period were Albertus Magnus and (especially) Thomas Aquinas, whose artful synthesis of Greek rationalism and Christian doctrine eventually came to define Catholic philosophy. Aquinas placed more emphasis on reason and argumentation, and was one of the first to use the new translation of Aristotle's metaphysical and epistemological writing. This was a significant departure from the Neoplatonic and Augustinian thinking that had dominated much of early scholasticism. Aquinas showed how it was possible to incorporate much of the philosophy of Aristotle without falling into the "errors" of the Commentator, Averroes.
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Following the Reformation, Calvinists largely adopted the scholastic method of theology, while differing regarding sources of authority and content of theology.
The revival and development from the second half of the 19th century of medieval scholastic philosophy is sometimes called neo-Thomism.
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As J. A. Weisheipl O.P. emphasizes, within the Dominican Order Thomistic scholasticism has been continuous since the time of Aquinas: "Thomism was always alive in the Dominican Order, small as it was after the ravages of the Reformation, the French Revolution, and the Napoleonic occupation. Repeated legislation of the General Chapters, beginning after the death of St. Thomas, as well as the Constitutions of the Order, required all Dominicans to teach the doctrine of St. Thomas both in philosophy and in theology."
Thomistic scholasticism or scholastic Thomism identifies with the philosophical and theological tradition stretching back to the time of St. Thomas. It focuses not only on exegesis of the historical Aquinas but also on the articulation of a rigorous system of orthodox Thomism to be used as an instrument of critique of contemporary thought. Due to its suspicion of attempts to harmonize Aquinas with non-Thomistic categories and assumptions, Scholastic Thomism has sometimes been called, according to philosophers like Edward Feser, "Strict Observance Thomism".A discussion of recent and current Thomistic scholasticism can be found in La Metafisica di san Tommaso d'Aquino e i suoi interpreti (2002) by Battista Mondin , which includes such figures as Sofia Vanni Rovighi (1908–1990), Cornelio Fabro (1911–1995), Carlo Giacon (1900–1984), Tomas Tyn O.P. (1950–1990), Abelardo Lobato O.P. (1925–2012), Leo Elders (1926– ) and Giovanni Ventimiglia (1964– ) among others. Fabro in particular emphasizes Aquinas' originality, especially with respect to the actus essendi or act of existence of finite beings by participating in being itself. Other scholars such as those involved with the "Progetto Tommaso" seek to establish an objective and universal reading of Aquinas' texts.
Thomistic scholasticism in the English speaking world went into decline in the 1970s when the Thomistic revival that had been spearheaded by Jacques Maritain, Étienne Gilson, and others, diminished in influence. Partly, this was because this branch of Thomism had become a quest to understand the historical Aquinas after the Second Vatican Council.
A renewed interest in the "scholastic" way of doing philosophy has recently awoken in the confines of the analytic philosophy. Attempts emerged to combine elements of scholastic and analytic methodology in pursuit of a contemporary philosophical synthesis. Proponents of various incarnations of this approach include Anthony Kenny, Peter King, Thomas Williams or David Oderberg. Analytical Thomism can be seen as a pioneer part of this movement.[ citation needed ]
Cornelius O'Boyle explained that Scholasticism focuses on how to acquire knowledge and how to communicate effectively so that it may be acquired by others. It was thought that the best way to achieve this was by replicating the discovery process (modus inveniendi).
The scholasticists would choose a book by a renowned scholar, auctor (author), as a subject for investigation. By reading it thoroughly and critically, the disciples learned to appreciate the theories of the author. Other documents related to the book would be referenced, such as Church councils, papal letters and anything else written on the subject, be it ancient or contemporary. The points of disagreement and contention between multiple sources would be written down in individual sentences or snippets of text, known as sententiae. Once the sources and points of disagreement had been laid out through a series of dialectics, the two sides of an argument would be made whole so that they would be found to be in agreement and not contradictory. (Of course, sometimes opinions would be totally rejected, or new positions proposed.) This was done in two ways. The first was through philological analysis. Words were examined and argued to have multiple meanings. It was also considered that the auctor might have intended a certain word to mean something different. Ambiguity could be used to find common ground between two otherwise contradictory statements. The second was through logical analysis, which relied on the rules of formal logic – as they were known at the time – to show that contradictions did not exist but were subjective to the reader.
Scholastic instruction consisted of several elements. The first was the lectio: a teacher would read an authoritative text followed by a commentary, but no questions were permitted. This was followed by the meditatio (meditation or reflection) in which students reflected on and appropriated the text. Finally, in the quaestio students could ask questions (quaestiones) that might have occurred to them during meditatio. Eventually the discussion of questiones became a method of inquiry apart from the lectio and independent of authoritative texts. Disputationes were arranged to resolve controversial quaestiones.
Questions to be disputed were ordinarily announced beforehand, but students could propose a question to the teacher unannounced – disputationes de quodlibet. In this case, the teacher responded and the students rebutted; on the following day the teacher, having used notes taken during the disputation, summarised all arguments and presented his final position, riposting all rebuttals.
The quaestio method of reasoning was initially used especially when two authoritative texts seemed to contradict one another. Two contradictory propositions would be considered in the form of an either/or question, and each part of the question would have to be approved (sic) or denied (non). Arguments for the position taken would be presented in turn, followed by arguments against the position, and finally the arguments against would be refuted. This method forced scholars to consider opposing viewpoints and defend their own arguments against them.
Alexander of Hales, also called Doctor Irrefragibilis and Theologorum Monarcha, was a Franciscan friar, theologian and philosopher important in the development of scholasticism.
Christian philosophy includes all philosophy carried out by Christians, or in relation to the religion of Christianity. Christian philosophy emerged with the aim of reconcile science and faith, starting from natural rational explanations with the help of Christian revelation. Several thinkers such as Augustine believed that there was a harmonious relationship between science and faith, others such as Tertullian claimed that there was contradiction and others tried to differentiate them.
Anicius Manlius Severinus Boethius, commonly called Boëthius, was a Roman senator, consul, magister officiorum, and philosopher of the early 6th century. He was born about a year after Odoacer deposed the last Western Roman Emperor and declared himself King of Italy. Boethius entered public service under Ostrogothic King Theodoric the Great, who later imprisoned and executed him in 524 on charges of conspiracy to overthrow him.
Aristotelian theology and the scholastic view of God have been influential in Western intellectual history.
Aristotelianism is a philosophical tradition inspired by the work of Aristotle, usually characterized by deductive logic and an analytic inductive method in the study of nature and natural law. It answers why-questions by a scheme of four causes, including purpose or teleology, and emphasizes virtue ethics. Aristotle and his school wrote tractates on physics, biology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics, and government. Any school of thought that takes one of Aristotle's distinctive positions as its starting point can be considered "Aristotelian" in the widest sense. This means that different Aristotelian theories may not have much in common as far as their actual content is concerned besides their shared reference to Aristotle.
The Organon is the standard collection of Aristotle's six works on logic. The name Organon was given by Aristotle's followers, the Peripatetics. They are as follows:
Thomism is the philosophical school that arose as a legacy of the work and thought of Thomas Aquinas (1225–1274), philosopher, theologian, and Doctor of the Church. In philosophy, Aquinas' disputed questions and commentaries on Aristotle are perhaps his best-known works.
Étienne Henri Gilson was a French philosopher and historian of philosophy. A scholar of medieval philosophy, he originally specialised in the thought of Descartes, yet also philosophized in the tradition of Thomas Aquinas, although he did not consider himself a Neo-Thomist philosopher. In 1946 he attained the distinction of being elected an "Immortal" (member) of the Académie française. He was nominated for the Nobel Prize in Literature.
Scotism is the philosophical and theological system or school named after 13th century Scottish philosopher-theologian John Duns Scotus. The word comes from the name of its originator, whose Opus Oxoniense was one of the most important documents in medieval philosophy and Roman Catholic theology, defining what would later be declared the Dogma of the Immaculate conception by Pope Pius IX in his constitution Ineffabilis Deus on 8 December 1854.
Aeterni Patris was an encyclical issued by Pope Leo XIII in August 1879,. It was subtitled "On the Restoration of Christian Philosophy in Catholic Schools in the Spirit of the Angelic Doctor, St. Thomas Aquinas". The aim of the encyclical was to advance the revival of Scholastic philosophy.
Neo-scholasticism, is a revival and development of medieval scholasticism in Roman Catholic theology and philosophy which began in the second half of the 19th century.
Martin Grabmann was a German Catholic priest, medievalist and historian of theology and philosophy. He was a pioneer of the history of medieval philosophy and has been called "the greatest Catholic scholar of his time."
"How many angels can dance on the head of a pin?" is a reductio ad absurdum challenge to medieval scholasticism in general, and its angelology in particular, as represented by figures such as Duns Scotus and Thomas Aquinas. It is first recorded in the 17th century, in the context of Protestant apologetics. It also has been linked to the fall of Constantinople, with the imagery of scholars debating while the Turks besieged the city.
In the history of logic, the term logica nova refers to a subdivision of the logical tradition of Western Europe, as it existed around the middle of the twelfth century. According to the availability at the time of the logical works of Aristotle in Latin translation, there was a logica vetus and the logica nova.
Maurice Marie Charles Joseph De Wulf (1867–1947), a Belgian Thomist philosopher, professor of philosophy at the Catholic University of Leuven, was one of the pioneers of the historiography of medieval philosophy. His book History of Medieval Philosophy appeared first in 1900 and was followed by many other editions and translations, one them being available today online.
The history of Catholic dogmatic theology divides into three main periods: the patristic, the medieval, the modern.
Medieval philosophy is the philosophy that existed through the Middle Ages, the period roughly extending from the fall of the Western Roman Empire in the 5th century to the Renaissance in the 15th century. Medieval philosophy, understood as a project of independent philosophical inquiry, began in Baghdad, in the middle of the 8th century, and in France, in the itinerant court of Charlemagne, in the last quarter of the 8th century. It is defined partly by the process of rediscovering the ancient culture developed in Greece and Rome during the Classical period, and partly by the need to address theological problems and to integrate sacred doctrine with secular learning.
The "Recovery of Aristotle" refers to the copying or re-translating of most of Aristotle's books, from Greek or Arabic text into Latin, during the Middle Ages, of the Latin West. The Recovery of Aristotle spanned about 100 years, from the middle 12th century into the 13th century, and copied or translated over 42 books, including Arabic texts from Arabic authors, where the previous Latin versions had only two books in general circulation: Categories and On Interpretation. Translations had been due to several factors, including limited techniques for copying books, lack of access to the Greek texts, and few people who could read ancient Greek, while the Arabic versions were more accessible. The recovery of Aristotle's texts is considered a major period in medieval philosophy, leading to Aristotelianism. Because some of Aristotle's newly translated views discounted the notions of a personal God, immortal soul, or creation, various leaders of the Catholic Church were inclined to censor those views for decades, such as lists of forbidden books in the Condemnations of 1210–1277 at the University of Paris. Meanwhile, Thomas Aquinas (c.1225–1274), at the end of that time period, was able to reconcile the viewpoints of Aristotelianism and Christianity, primarily in his work, Summa Theologica (1265–1274).
Peter Abelard was a medieval French scholastic philosopher, leading logician, theologian, teacher, musician, composer, and poet.
Reformed scholasticism or Reformed orthodoxy was academic theology practiced by Reformed theologians using the scholastic method during the period of Protestant orthodoxy in the 16th to 18th centuries. While the Reformed often used "scholastic" as a term of derision for their Roman Catholic opponents and the content of their theology, most Reformed theologians during this period can properly be called scholastics with respect to the method of theology, though they also used other methods. J. V. Fesko describes scholasticism in this sense as "a method of doing theology that sets out to achieve theological precision through the exegesis of Scripture, an examination of how doctrine has been historically defined throughout church history, and how doctrine is expounded in contemporary debate."