The Meaning of "Aristotelianism" in Medieval Moral and Political Thought

Journal of the History of Ideas

Volumn 57, Issue 4, 1996, Pages 563-585

  Nederman, Cary J ^a  

^a NONE

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EID: 1842429596     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3654082     Document Type: Article

References (108)

1. For a bibliographical overview see Charles H. Lohr, Commentateurs d'Aristote au Moyen-Age Latin (Fribourg/Paris, 1988).
2. See Michael Haren, Medieval Thought (Toronto, 1992), 117-211; Georg Wieland, "Die Rezeption der Aristotelischen 'Politik' und die Entwicklung des Staatsgedankens im späten Mittelalter: am beispiel des Thomas von Aquin und des Marsilius von Padua," Rechts- und Sozialphilosophie des Mittelalters (Frankfurt am Main, 1990), 67-81; and Christoph Flüeler, Rezeption und Interpretation des Aristotelichen Politica im späten Mittelalter (2 vols.; Amsterdam, 1992).
3. See Michael Haren, Medieval Thought (Toronto, 1992), 117-211; Georg Wieland, "Die Rezeption der Aristotelischen 'Politik' und die Entwicklung des Staatsgedankens im späten Mittelalter: am beispiel des Thomas von Aquin und des Marsilius von Padua," Rechts- und Sozialphilosophie des Mittelalters (Frankfurt am Main, 1990), 67-81; and Christoph Flüeler, Rezeption und Interpretation des Aristotelichen Politica im späten Mittelalter (2 vols.; Amsterdam, 1992).
4. See Michael Haren, Medieval Thought (Toronto, 1992), 117-211; Georg Wieland, "Die Rezeption der Aristotelischen 'Politik' und die Entwicklung des Staatsgedankens im späten Mittelalter: am beispiel des Thomas von Aquin und des Marsilius von Padua," Rechts- und Sozialphilosophie des Mittelalters (Frankfurt am Main, 1990), 67-81; and Christoph Flüeler, Rezeption und Interpretation des Aristotelichen Politica im späten Mittelalter (2 vols.; Amsterdam, 1992).
5. See Georg Wieland, "Happiness: The Perfection of Man," The Cambridge History of Later Medieval Philosophy, ed. N. Kretzmann, A. Kenny, and J. Pinborg (Cambridge, 1982), 673-77; and Z. Kuksewicz, "The Potential and the Active Intellect" and "Criticisms of Aristotelian Psychology and the Augustinian-Aristotelian Synthesis," in ibid., 595-601, 623-28.
6. See Georg Wieland, "Happiness: The Perfection of Man," The Cambridge History of Later Medieval Philosophy, ed. N. Kretzmann, A. Kenny, and J. Pinborg (Cambridge, 1982), 673-77; and Z. Kuksewicz, "The Potential and the Active Intellect" and "Criticisms of Aristotelian Psychology and the Augustinian-Aristotelian Synthesis," in ibid., 595-601, 623-28.
7. Edward Grant, "Ways to Interpret the Terms 'Aristotelian' and 'Aristotelianism' in Medieval and Renaissance Natural Philosophy," History of Science, 25 (1987), 336.
8. Edward Grant, "Aristotelianism and the Longevity of the Medieval World View," History of Science, 16 (1978), 93-95.
9. Alasdair MacIntyre, After Virtue (London, 1985), 165.
10. Paul Oskar Kristeller, Renaissance Thought and Its Sources (New York, 1979), 39.
11. Ibid., 38.
12. See Walter Ullmann: "The influence of Aristotle from the second half of the thirteenth century onwards wrought a transmutation in thought that amounts to a conceptual revolution" (Medieval Political Thought [Harmondsworth, 1975], 159).
13. George Wieland, "Plato or Aristotle - a Real Alternative in Medieval Philosophy?" Studies in Philosophy and the History of Philosophy (Washington, 1988), 66.
14. See Cary J. Nederman, "Aristotelian Ethics Before the Nicomachean Ethics: Alternate Sources of Aristotle's Concept of Virtue in the Twelfth Century," Parergon, N.S. 7 (1989), 55-75.
15. The textual transmission of the Nicomachean Ethics is described by R. A. Gauthier in his introduction to its Latin editions (Aristoteles Latinus [Leiden, 1972], XXVI, pt. 1, xvi-cli).
16. See Nederman, "Aristotelianism and the Origins of 'Political Science' in the Twelfth Century," JHI, 52 (1991), 179-94; and Antony Black, Political Thought in Europe, 1250-1450 (Cambridge, 1992), 19-21.
17. See Nederman, "Aristotelianism and the Origins of 'Political Science' in the Twelfth Century," JHI, 52 (1991), 179-94; and Antony Black, Political Thought in Europe, 1250-1450 (Cambridge, 1992), 19-21.
18. James Schmidt, "A Raven with a Halo: The Translation of Aristotle's Politics," History of Political Thought, 1 (1986), 295-319.
19. MacIntyre, After Virtue, 165.
20. Ibid., 58-59, 171-73.
21. On this see Grant, "Aristotelianism and the Longevity of the Medieval World View," 97-98, 103.
22. See Jean Dunbabin, "Aristotle in the Schools," Trends in Medieval Political Thought, ed. B. Smalley (Oxford, 1965), 65-85 and "The Reception and Interpretation of Aristotle's Politics," Cambridge History of Later Medieval Philosophy, ed. Kretzmann, Kenny, and Pinborg, 723-37; Thomas J. Renna, "Aristotle and the French Monarchy, 1260-1303," Viator, 9 (1978), 309-24.
23. See Jean Dunbabin, "Aristotle in the Schools," Trends in Medieval Political Thought, ed. B. Smalley (Oxford, 1965), 65-85 and "The Reception and Interpretation of Aristotle's Politics," Cambridge History of Later Medieval Philosophy, ed. Kretzmann, Kenny, and Pinborg, 723-37; Thomas J. Renna, "Aristotle and the French Monarchy, 1260-1303," Viator, 9 (1978), 309-24.
24. See Jean Dunbabin, "Aristotle in the Schools," Trends in Medieval Political Thought, ed. B. Smalley (Oxford, 1965), 65-85 and "The Reception and Interpretation of Aristotle's Politics," Cambridge History of Later Medieval Philosophy, ed. Kretzmann, Kenny, and Pinborg, 723-37; Thomas J. Renna, "Aristotle and the French Monarchy, 1260-1303," Viator, 9 (1978), 309-24.
25. See George Wieland, Ethica - Scientia Practica (Munster, 1981) and "The Reception and Interpretation of Aristotle's Ethics," Cambridge History of Later Medieval Philosophy, ed. Kretzmann, Kenny, and Pinborg, 658-70; Odon Lottin, "Les vertus morales acquises sont-elles de vraies vertus?" Recherches de Théologie Ancienne et Médiévale, 21 (1954), 101-29; Jean Porter, "The Universality of the Virtues and the Ambiguity of Goodness: A Reappriasal of Aquinas's Theory of the Virtues," Journal of Religious Ethics, 21 (1993), 137-64.
26. See George Wieland, Ethica - Scientia Practica (Munster, 1981) and "The Reception and Interpretation of Aristotle's Ethics," Cambridge History of Later Medieval Philosophy, ed. Kretzmann, Kenny, and Pinborg, 658-70; Odon Lottin, "Les vertus morales acquises sont-elles de vraies vertus?" Recherches de Théologie Ancienne et Médiévale, 21 (1954), 101-29; Jean Porter, "The Universality of the Virtues and the Ambiguity of Goodness: A Reappriasal of Aquinas's Theory of the Virtues," Journal of Religious Ethics, 21 (1993), 137-64.
27. See George Wieland, Ethica - Scientia Practica (Munster, 1981) and "The Reception and Interpretation of Aristotle's Ethics," Cambridge History of Later Medieval Philosophy, ed. Kretzmann, Kenny, and Pinborg, 658-70; Odon Lottin, "Les vertus morales acquises sont-elles de vraies vertus?" Recherches de Théologie Ancienne et Médiévale, 21 (1954), 101-29; Jean Porter, "The Universality of the Virtues and the Ambiguity of Goodness: A Reappriasal of Aquinas's Theory of the Virtues," Journal of Religious Ethics, 21 (1993), 137-64.
28. See George Wieland, Ethica - Scientia Practica (Munster, 1981) and "The Reception and Interpretation of Aristotle's Ethics," Cambridge History of Later Medieval Philosophy, ed. Kretzmann, Kenny, and Pinborg, 658-70; Odon Lottin, "Les vertus morales acquises sont-elles de vraies vertus?" Recherches de Théologie Ancienne et Médiévale, 21 (1954), 101-29; Jean Porter, "The Universality of the Virtues and the Ambiguity of Goodness: A Reappriasal of Aquinas's Theory of the Virtues," Journal of Religious Ethics, 21 (1993), 137-64.
29. See Janet Coleman, "Dominium in Thirteenth- and Fourteenth-Century Political Thought and Its Seventeenth-Century Heirs: John of Paris and John Locke," Political Studies, 33 (1985), 73-100.
30. For example, similar views may be found in John of Viterbo's Liber de regimine civitatum, ed. C. Salvemini, ch. 3, in A. Gaudenzi (ed.), Biblioteca Juridica Medii Aevi (Turin, 1901), III, 217-80; and in Marsiglio of Padua's Defensor pacis, ed. C. W. Previté-Orton (Cambridge, 1928), I.4.2-5.
31. For example, similar views may be found in John of Viterbo's Liber de regimine civitatum, ed. C. Salvemini, ch. 3, in A. Gaudenzi (ed.), Biblioteca Juridica Medii Aevi (Turin, 1901), III, 217-80; and in Marsiglio of Padua's Defensor pacis, ed. C. W. Previté-Orton (Cambridge, 1928), I.4.2-5.
32. Brunette Latini, Li Livres dou Tresor, ed. F. Carmody (Berkeley, 1948), II.50.1.
33. MacIntyre, After Virtue, 168-69.
34. Black, Political Thought in Europe, 11.
35. Alan Gewirth, Marsilius of Padua and Medieval Political Philosophy (New York, 1952), 33 n. 5.
36. Charles B. Schmitt, Aristotle and the Renaissance (Cambridge, Mass., 1983), 25, 10; see also Schmitt, A Critical Survey and Bibliography of Studies on Renaissance Aristotelianism, 1958-1969 (Padua, 1971), 27-29. Although Schmitt writes about "Renaissance Aristotelianism(s)," he sometimes hints that this diversity has its roots in the Middle Ages; see Aristotle and the Renaissance, 29-33.
37. Charles B. Schmitt, Aristotle and the Renaissance (Cambridge, Mass., 1983), 25, 10; see also Schmitt, A Critical Survey and Bibliography of Studies on Renaissance Aristotelianism, 1958-1969 (Padua, 1971), 27-29. Although Schmitt writes about "Renaissance Aristotelianism(s)," he sometimes hints that this diversity has its roots in the Middle Ages; see Aristotle and the Renaissance, 29-33.
38. Charles B. Schmitt, Aristotle and the Renaissance (Cambridge, Mass., 1983), 25, 10; see also Schmitt, A Critical Survey and Bibliography of Studies on Renaissance Aristotelianism, 1958-1969 (Padua, 1971), 27-29. Although Schmitt writes about "Renaissance Aristotelianism(s)," he sometimes hints that this diversity has its roots in the Middle Ages; see Aristotle and the Renaissance, 29-33.
39. Grant, "Ways to Interpret the Terms 'Aristotelian' and 'Aristotelianism'" 357 n. 35.
40. John of Salisbury, Policraticus, ed. K. S. B. Keats-Rohan (2 vols.; Turnholt, 1993-95), 1.6 (I, 47).
41. References to the Peripatetics run throughout all of John's works, including the Metalogicon and Entheticus de Dogmate Philosophorum as well as Policraticus, where John identifies Aristotle with the proper name "Philosophus" and names him as the founder of the Peripatetic school. See Wieland, "Plato or Aristotle?" 66.
42. See Nederman, "Aristotelianism and the Origins of 'Political Science,'" 189-90.
43. Black, Political Thought in Europe, 10. Also see Antony Black, "Political Languages in Later Medieval Europe," The Church and Sovereignty, c. 590-1918, ed. D. Wood (Oxford, 1991), 313-28.
44. Black, Political Thought in Europe, 10. Also see Antony Black, "Political Languages in Later Medieval Europe," The Church and Sovereignty, c. 590-1918, ed. D. Wood (Oxford, 1991), 313-28.
45. Albertus Pighius, quoted by Jeannine Quillet, La philosophie politique de Marsile de Padoue (Paris, 1970), 51.
46. See the introduction to Marsiglio of Padua, Writings on the Empire: Defensor Minor and De Translatione Imperii, ed. C. J. Nederman (Cambridge, 1993), xx-xxiii.
47. On Aristotle's conception of practical knowledge, and its place in his general scheme, see Joachim Ritter, Metaphysik und Politik (Frankfurt am Main, 1969), 106-32; and Richard Bodéüs, The Political Dimensions of Aristotle's Ethics, tr. J. E. Garrett (Albany, 1993), 9-46. The medieval dimensions of this theme have received some attention already from Wieland, Ethica-Scientia Practica, but my view differs from his in at least two respects: first, he limits attention to ethics, whereas I wish to include in the discussion the field of politics as well; second, he is not concerned with the way in which the conception of practical knowledge underlies the character of Aristotelianism as a distinctive mode of medieval thought and discourse. Nonetheless, in what follows, I am obviously indebted to his pioneering work.
48. On Aristotle's conception of practical knowledge, and its place in his general scheme, see Joachim Ritter, Metaphysik und Politik (Frankfurt am Main, 1969), 106-32; and Richard Bodéüs, The Political Dimensions of Aristotle's Ethics, tr. J. E. Garrett (Albany, 1993), 9-46. The medieval dimensions of this theme have received some attention already from Wieland, Ethica-Scientia Practica, but my view differs from his in at least two respects: first, he limits attention to ethics, whereas I wish to include in the discussion the field of politics as well; second, he is not concerned with the way in which the conception of practical knowledge underlies the character of Aristotelianism as a distinctive mode of medieval thought and discourse. Nonetheless, in what follows, I am obviously indebted to his pioneering work.
49. St. Augustine, De Civitas Dei, ed. and tr. D. S. Wiesen (Cambridge, Mass., 1968), 8.4.
50. Ibid., 8.8.
51. Isidore of Seville, Etymologiae, ed. W. M. Lindsay (Oxford, 1911), 2.24.
52. Philippe Delhaye, "La Place de l'Éthique parmi les Disciplines Scientiques au XIIe Siècle," Miscellanea Moralia in Honorum eximii domini Arthur Janssen (Leuven, 1949), 30-31.
53. Aristotle, Eudemian Ethics, ed. and tr. H. Rackham (Cambridge, Mass., 1952), 1216b11-18; see also Aristotle, Nicomachean Ethics, ed. and tr. H. Rackham (Cambridge, Mass., 1934), 1177a12-1178a23.
54. Aristotle, Eudemian Ethics, ed. and tr. H. Rackham (Cambridge, Mass., 1952), 1216b11-18; see also Aristotle, Nicomachean Ethics, ed. and tr. H. Rackham (Cambridge, Mass., 1934), 1177a12-1178a23.
55. Aristotle, Eudemian Ethics, 1218b1-8.
56. See ibid., 1218b13-14.
57. On this see Nederman, "The Puzzle of the Political Animal: Nature and Artifice in Aristotle's Political Theory," Review of Politics, 56 (1994), 283-304.
58. Aristotle, Politics, ed. and tr. H. Rackham (Cambridge, Mass., 1932), 1280a32.
59. See Boethius, Commentaria in Prophyrium, 1.3 (Migne [ed.], Patrologia Latina, 64.11-12); Cassiodorus, Institutiones, ed. R. A. B. Mynors (Oxford, 1937), 2.3.7; and Isidore, Etymologiae, 2.24.16.
60. See Boethius, Commentaria in Prophyrium, 1.3 (Migne [ed.], Patrologia Latina, 64.11-12); Cassiodorus, Institutiones, ed. R. A. B. Mynors (Oxford, 1937), 2.3.7; and Isidore, Etymologiae, 2.24.16.
61. See Boethius, Commentaria in Prophyrium, 1.3 (Migne [ed.], Patrologia Latina, 64.11-12); Cassiodorus, Institutiones, ed. R. A. B. Mynors (Oxford, 1937), 2.3.7; and Isidore, Etymologiae, 2.24.16.
62. For Hugh's contributions, see Wieland, Ethica - Scientia Practica, 23-25.
63. Hugh of St. Victor, Didascalion: De Studio Legendi, ed. C. H. Buttimer (Washington, 1939), 6.14, on which see Gérard Paré, Adrien Brunet, and Pierre Tremblay, La Renaissance du XIIe siècle (Paris, 1933), 100.
64. Hugh of St. Victor, Didascalion: De Studio Legendi, ed. C. H. Buttimer (Washington, 1939), 6.14, on which see Gérard Paré, Adrien Brunet, and Pierre Tremblay, La Renaissance du XIIe siècle (Paris, 1933), 100.
65. Haren, Medieval Thought, 112.
66. Hugh of St. Victor, Didascalion, 2.1; also see 1.4-5.
67. Ibid., 2.19.
68. Ibid., 2.19.
69. Ibid., 4.14.
70. On this idea prior to the translation of the Nicomachean Ethics, see Nederman, "Nature, Ethics and the Doctrine of 'Habitus': Aristotelian Moral Psychology in the Twelfth Century," Traditio, 45 (1989/90), 87-110.
71. Hugh of St. Victor, Didascalion, 4.14.
72. See Nederman, "Aristotelianism and the Origins of 'Political Science,'" 186-87.
73. See Manuel Alonso Alonso, "Notas sobre los traductores toledanos Domingo Gundisalvo y Juan Hispano," Al-Andalus, 8 (1943), 155-88 and "Traducciones del arcediano Domingo Gundisalvo," Al-Andalus, 12 (1947), 295-338.
74. See Manuel Alonso Alonso, "Notas sobre los traductores toledanos Domingo Gundisalvo y Juan Hispano," Al-Andalus, 8 (1943), 155-88 and "Traducciones del arcediano Domingo Gundisalvo," Al-Andalus, 12 (1947), 295-338.
75. A conclusion supported by Henri Hugonnard-Roche, "Le Classification des sciences de Gundissalinus et l'influence d'Avicenne," Etudes sur Avicenne, ed. J. Jolivet and R. Rashed (Paris, 1984), 41-75; and Wieland, Ethica - Scientia Practica, 26. And see Édouard Wéber, "La Classification des sciences selon Avicenne a Paris vers 1250," Etudes sur Avicenne, ed. Jolivet and Rashed, 77-101.
76. A conclusion supported by Henri Hugonnard-Roche, "Le Classification des sciences de Gundissalinus et l'influence d'Avicenne," Etudes sur Avicenne, ed. J. Jolivet and R. Rashed (Paris, 1984), 41-75; and Wieland, Ethica - Scientia Practica, 26. And see Édouard Wéber, "La Classification des sciences selon Avicenne a Paris vers 1250," Etudes sur Avicenne, ed. Jolivet and Rashed, 77-101.
77. A conclusion supported by Henri Hugonnard-Roche, "Le Classification des sciences de Gundissalinus et l'influence d'Avicenne," Etudes sur Avicenne, ed. J. Jolivet and R. Rashed (Paris, 1984), 41-75; and Wieland, Ethica - Scientia Practica, 26. And see Édouard Wéber, "La Classification des sciences selon Avicenne a Paris vers 1250," Etudes sur Avicenne, ed. Jolivet and Rashed, 77-101.
78. Dominicas Gundisalvi, De Divisione Philosophiae, ed. Ludwig Baur (Munich, 1903), 11.
79. Ibid., 16.
80. Delhaye, "La Place de l'ethique," 43.
81. Gundisalvi, De Divisione Philosophiae, 16.
82. Ibid., 16, 139.
83. Ibid., 134.
84. See Nederman, "Nature, Ethics and the Doctrine of 'Habitus,'" and Marcia Colish, "Habitus Revisited: A Reply to Gary Nederman," Traditio, 48 (1993), 77-92.
85. See Nederman, "Nature, Ethics and the Doctrine of 'Habitus,'" and Marcia Colish, "Habitus Revisited: A Reply to Gary Nederman," Traditio, 48 (1993), 77-92.
86. See Nederman, "Aristotelian Ethics Before the Nicomachean Ethics,'" 72-75.
87. See Charles B. Schmitt, "Aristotle's Ethics in the Sixteenth Century: Some Preliminary Considerations," The Aristotelian Tradition and Renaissance Universities (London, 1984).
88. On the authorship of the text see De legibus et consuetudinibus Angliae, ed. Samuel E. Thorne (4 vols.; Cambridge, Mass., 1968-77), III, li-lii.
89. Ibid., II, 20.
90. Ibid., II, 20
91. Ibid., II, 33. See Nederman, 'The Royal Will and the Baronial Bridle: The Place of the Addicio de Cartis in Bractonian Political Thought," History of Political Thought, 9 (1988), 422-26.
92. Ibid., II, 33. See Nederman, 'The Royal Will and the Baronial Bridle: The Place of the Addicio de Cartis in Bractonian Political Thought," History of Political Thought, 9 (1988), 422-26.
93. De legibus et consuetudinibus Angliae, II, 22-23.
94. See Nederman, "Bracton on Kingship Revisited," History of Political Thought, 5 (1984), 61-77.
95. Roger Bacon, Moralis Philosophia, ed. F. Delmorme and E. Massa (Turici, 1953), 1.pro; Latini, Li livres dou Tresor, 1.4.
96. Roger Bacon, Moralis Philosophia, ed. F. Delmorme and E. Massa (Turici, 1953), 1.pro; Latini, Li livres dou Tresor, 1.4.
97. Bacon, Moralis Philosophia, 2.2.3.
98. Latini, Li Livres dou Tresor, 3.1.2. See Nederman, "The Union of Wisdom and Eloquence Before the Renaissance," Journal of Medieval History, 18 (1992), 86-88.
99. Latini, Li Livres dou Tresor, 3.1.2. See Nederman, "The Union of Wisdom and Eloquence Before the Renaissance," Journal of Medieval History, 18 (1992), 86-88.
100. Marsiglio of Padua, Defensor Pacis, 1.4.1-2.
101. See Gewirth, Marsilius of Padua and Medieval Political Philosophy (New York, 1951), 44-53 and passim; and Nederman, Community and Consent: The Secular Political Theory of Marsiglio of Padua's Defensor Pads (Lanham, Md., 1995), 53-66.
102. See Gewirth, Marsilius of Padua and Medieval Political Philosophy (New York, 1951), 44-53 and passim; and Nederman, Community and Consent: The Secular Political Theory of Marsiglio of Padua's Defensor Pads (Lanham, Md., 1995), 53-66.
103. See especially Conal Condren, The Status and Appraisal of Classic Texts (Princeton, 1985), 186-92.
104. See Nederman, Community and Consent, 29-35.
105. For example, Jeannine Quillet, "Community, Council and Representation," The Cambridge History of Medieval Political Thought, c.350-c.1450, ed. J. H. Burns (Cambridge, 1988), 534.
106. An exception is Conal Condren, "Marsilius of Padua's Argument from Authority: A Survey of Its Significance in the Defensor Pacis," Political Theory, 5 (1977), 205-18.
107. This is a point of dispute between Condren and me; see Community and Consent, 19-24 and notes.
108. Versions of this paper have been presented over the years to conferences in Hobart, Tasmania, and Tempe, Arizona, as well as to my colleagues in medieval and Renaissance studies at the University of Arizona. Special thanks to Constant Mews, Marcia Colish, and Tony Black.