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Erigena, Johannes Scotus, --- Bible. --- Commentaries --- Early works to 1800.
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Mysticism --- Neoplatonism --- Erigena, Johannes Scotus, - ca. 810-ca. 877
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Medieval Latin literature --- Christian church history --- Johannes Scotus Eriugena --- Erigena, Johannes Scotus --- -Congresses --- Scot Erigène (Jean). Langage. (Congrès) --- Eriugena (Johannes Scotus). Taal. (Congres) --- Christelijke kerkgeschiedenis --- Middeleeuwse Latijnse letterkunde --- Erigena, Johannes Scotus - - Congresses --- -Christian church history --- -Erigena, Johannes Scotus -
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Douze études sur ce philosophe irlandais du IXe siècle et sa conception du néoplatonisme. Cette oeuvre laissée en suspens par J. Trouillard, met en lumière l'influence décisive du philosophe dans la latinisation du néoplatonisme où se manifeste la rigueur systémique d'un courant porteur d'un paradigme métaphysique.
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This book deals with Eriugena's anthropology in the general context of his thinking on universal nature. At the outset the role of man seems to be conditioned by nature's dynamic development through the Neoplatonic stages of procession and return. As man is located at the turning- point between procession and return, he is not only governed by nature's unfolding, but can also exercise control over it. Thus it is shown that man should be seen as much more independent than the cosmological structure of Eriugena's philosophy of nature seems to indicate. The study of Eriugena's anthropology urges a re-evaluation of the position of man in the early medieval period. Although man characteristically possesses a sinful, created state, Eriugena shows that this does not prevent him from entertaining a free and direct relationship with God and the surrounding universe. In dealing with the problem of human sin, Eriugena brings out Christ's saving role, but it seems counterbalanced by man's intrinsic potential as the 'divine image' to rehabilitate himself. In this respect Eriugena's flexible method of reasoning - his handling of negative theology, theophany and allegorical exegesis - serves as a remarkable example of human independence in what has so often been portrayed as the 'static' early-medieval world.
Philosophical anthropology --- Philosophy of nature --- Philosophy, Medieval --- Anthropologie philosophique --- Philosophie de la nature --- Philosophie médiévale --- Erigena, Johannes Scotus, --- Erigena, Johannes Scotus --- -Contributions in philosophical anthropology --- #GROL:SEMI-1-05'08' Joan --- Medieval philosophy --- Scholasticism --- Nature --- Nature, Philosophy of --- Natural theology --- Anthropology, Philosophical --- Man (Philosophy) --- Civilization --- Life --- Ontology --- Humanism --- Persons --- Philosophy of mind --- Philosophy --- Philosophie médiévale --- Philosophical anthropology. --- Philosophy of nature. --- Philosophy, Medieval. --- Erigena, Johannes Scotus, - ca. 810-ca. 877 --- Erigena, Johannes Scotus - - Contributions in philosophical anthropology --- -Erigena, Johannes Scotus --- -Philosophical anthropology --- Erigena, Johannes Scotus -
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Medieval Latin language --- Medieval Latin literature --- Johannes Scotus Eriugena --- Latin language, Medieval and modern --- Glossaries, vocabularies, etc --- Erigena, Johannes Scotus, --- Concordances --- #GROL:SEMI-276<08> Inst A 4 --- 470 --- Language Latin --- Erigena, Johannes Scotus --- -Concordances --- -Glossaries, vocabularies --- Glossaries, vocabularies, etc. --- Concordances. --- Latin language, Medieval and modern - Glossaries, vocabularies, etc --- Erigena, Johannes Scotus, - approximately 810-approximately 877 - De divina praedestinatione liber - Concordances --- Erigena, Johannes Scotus, - approximately 810-approximately 877 - De divina praedestinatione liber
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"Composti da Giovanni Scoto Eriugena forse verso la fine della sua vita, l''Omelia' e il 'Commento' sul vangelo di Giovanni' costituiscono una testimonianza preziosa della sua attività di pensatore e di esegeta. Le due opere, di fortuna diversa (diffusissima la poetica 'Omelia', bozza incompiuta il 'Commento'), a una lettura congiunta permettono di scoprire man mano, lemma dopo lemma, la fisionomia intellettuale di questo maestro irlandese del IX secolo: l'espressività del poeta, l'attenzione del filologo e traduttore dal greco, la sottigliezza speculativa del filosofo e la fantasia dell?esegeta concorrono al fascino multiforme di queste pagine. Vi si ritrovano tutti gli elementi principali della sintesi teologico-filosofica di Eriugena, operata a partire dai Padri della Chiesa sia greci che latini, con le sue tesi a volte ardite, sempre suggestive: la progressione della rivelazione divina, la natura simbolica del cosmo e del testo sacro, il problema della visione di Dio e la divinizzazione dell'uomo."--
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