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The Cambridge History of Later Medieval Philosophy

1982; Cambridge University Press; Volume: 19; Issue: 1 Linguagem: Inglês

1469-901X

Norman Kretzmann, Anthony Kenny, Jan Pinborg,

Medieval Philosophy and Theology

In the introduction to this large volume the editors refer to their strategy of concentrating on 'those parts of later medieval philosophy that are most readily recognisable as philosophical to a student of twentieth-century philosophy' (p. 3). Twentieth-century philosophy is obviously conceived by the editors in terms of the philosophizing prevalent in university departments of philosophy in the Englishspeaking world. This means that attention is focused on logical and analytic studies in the late Middle Ages. To be sure, the word 'late' should not be greatly emphasized. For the year 1100, which is taken as marking the beginning of the period covered in this volume, hardly belongs to the late Middle Ages. But it is, of course, true that because of the prominence of logical studies at the time the philosophy of the later medieval period is likely to seem more congenial than some other areas of medieval thought to students of philosophy in this country and America, unless perhaps the students happen to be looking for something different from the intellectual food to which they are accustomed. By concentrating on logical studies the work serves the useful purpose of complementing those treatments of medieval philosophy in which attention is focused more on metaphysical and ethical topics. Not that these topics are entirely neglected in the volume under review. They are not. But it is perhaps arguable that the work would have gained in value, if it had been more exclusively a history of logic in the Middle Ages. Some readers at any rate might have found the work more helpful, if the chapters on logic had contained more explanatory material, even at the cost of omitting the brief treatments of metaphysical, ethical and political themes. The retort can indeed be made that the work claims to be a history of later medieval philosophy, not simply of logical studies in the Middle Ages. This is true, but no disrespect is intended to the relevant contributors if one suggests that the chapters on seventeenthcentury scholasticism and on recent neoscholasticism (with references to some still living thinkers) might well have been sacrificed to permit fuller exposition and discussion of some of the features of philosophy in the Middle Ages. For one thing, the cultural background of the 'transcendental Thomists' is different from that of the medieval philosophers. Forty-one contributors participate. The advantage of having a plurality of authors is that the different main topics can be allotted to specialists. The disadvantage is that there may be a failure to convey an overall view. The editors have tried to guard against this danger by arranging that the different chapters should be furnished with introductions and conclusions. But a student who is looking for an overall view of medieval philosophy or for an impression of the spirit and general development of medieval thought would be well advised to turn, for example, to the writings of the late Etienne Gilson. The present volume can hardly take their place, though it certainly 223