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International audience; L’article décrit l’intégration dans le monde naturel d’un corps céleste atypique : le ciel empyrée, à savoir le lieu de la création des anges et la future demeure des bienheureux. L’immobilité de l’empyrée empêche de le classer parmi les corps naturels, dont la caractéristique essentielle est le mouvement. De même, les processus qui ont lieu dans cette sphère ne sont pas compatibles avec l’incorruptibilité du monde céleste : l’empyrée doit être altérable pour que les bienheureux puissent s’y déplacer et chanter les louanges, et les anges, y dessiner des figures leur servant des messages. Or, en ne voulant pas exclure l’empyrée du monde naturel, les théologiens repensent une série de conceptions scientifiques, tels que l’alterabilité, la diffusion du son ou le contact.

International audience; At the beginning of the fourteenth century, three authors are particularly dissatisfied with the realist theory of number: John Duns Scotus, Henry of Harclay, and Peter Auriol assert that it leads to several paradoxes and therefore postulate the purely mental existence of numbers. However, although all three expound the conceptualist theory of number, they do not define the form of number in the same way. For this reason, while Scotus and Harclay admit the existence of number in divine persons, that is totally impossible for Auriol, even if a number is an ens rationis and not a real accidental form. According to Auriol, the concept of number is a sum of units that is produced by the intellect; since the human mind cannot conceive of the divine persons separately from each other, it cannot produce this sum.

coll. Studia Sententiarum, n. 5; International audience; Voir : http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503590868-1

Avec J. Pelletier, A. Anisie et R. Friedman : Theories of Mental Being in the Later Middle Ages (numéro spécial : Recherches de théologie et philosophie médiévales, 87/2 (2020)); International audience

International audience; La philosophie naturelle et la science médiévales abondent de réflexions sur la définition de la nature. Pourtant, selon les auteurs, les œuvres ou les questions abordées, la délimitation de ce qui est naturel par rapport à ce qui ne l’est pas apparaît souvent plus complexe dans le détail des analyses. À la faveur de l’étude des grandes divisions du monde : l’humanité, le monde sublunaire, le monde céleste, le monde matériel, le monde spirituel…, surgissent des zones ambigües où le discours semble pris d’hésitations voire de troubles. C’est à l’exploration de ces territoires du doute que est consacré cet ouvrage réunissant des chercheurs en histoire, histoire des sciences et philosophie du Moyen Âge et de la Renaissance.

International audience; L’article analyse la conception de la causalité céleste que développe Nicole Oresme dans les Problemata (anciennement Quodlibeta) édités ici pour la première fois. D’une part, sa vision de l’influence céleste est proche de celle qu’il présente dans ses autres œuvres (rôle réduit du mouvement céleste ; refus d’attribuer une multitude de vertus aux corps supérieurs...). D’autre part, des idées semblalbes à celles d’Oresme figurent chez des auteurs antérieurs, notamment chez certains commentateurs des Sentences.

Almost a quarter of the questions raised by the Dominican friar John of Naples in his thirteen quodlibeta at the beginning of the 14th century deal with natural philosophy. In this paper, we focus on two of them, both concerning the celestial bodies. If a physician prescribes a bloodletting and an astrologer advises avoiding it, who is to be believed? If the celestial bodies cease to move at the end of time, would the terrestrial bodies continue to interact? For understanding the answers given by this theologian, we should examine in depth the discussions which took place at this time in Naples and in Paris. The solution of the problem of relations between astrology and medicine strongly depends on a particular intellectual (and social) context in Naples. As concerns John of Naples’ reflections on the end of celestial movement and its consequences, they should be analysed in conjunction with the debates held at the university of Paris, as well as with the Dominican censure against the friar Durandus of Saint-Pourçain., Presque un quart des questions que le dominicain Jean de Naples a abordées au début du XIVe siècle dans ses treize quodlibeta porte sur la philosophie naturelle. Parmi elles, deux questions concernant les corps célestes attirent notre attention. Si un médecin prescrit une saignée et un astrologue conseille de s’en abstenir, qui faut-il croire ? Si les corps célestes s’immobilisent à la fin des temps, les corps terrestres pourront-ils continuer à interagir ? Pour comprendre les réponses données par ce théologien, il faut se plonger dans l’étude des discussions ayant lieu à l’époque à Naples et à Paris. Dans le premier cas, la solution du problème des rapports entre l’astrologie et la médecine est en grande partie dictée par les particularités du contexte napolitain. Dans le second cas, les réflexions de Jean de Naples sur l’arrêt des corps célestes et ses conséquences font écho aux débats qui se sont déroulés à l’université de Paris, ainsi qu’aux condamnations des positions du dominicain Durand de Saint-Pourçain par ses confrères.

Full-text: https://ptolemaeus.badw.de/ms/243/351/transcription/1

Ptolémée, Quadripartitum, traduction anonyme, avant ca. 1250 (http://ptolemaeus.badw.de/work/34). En ligne depuis 2019 sur le site du projet Ptolemaeus arabus et latinus (Union der deutschen Akademien der Wissenschaften ; Bayerische Akademie der Wissenschaften, Munich) : https://ptolemaeus.badw.de/ms/243/351/transcription/1; International audience; Full-text: https://ptolemaeus.badw.de/ms/243/351/transcription/1

Ptolémée, Quadripartitum, traduction anonyme, avant ca. 1250 (http://ptolemaeus.badw.de/work/34). En ligne depuis 2019 sur le site du projet Ptolemaeus arabus et latinus (Union der deutschen Akademien der Wissenschaften ; Bayerische Akademie der Wissenschaften, Munich) : https://ptolemaeus.badw.de/ms/243/351/transcription/1; International audience; Full-text: https://ptolemaeus.badw.de/ms/243/351/transcription/1

Ptolémée, Quadripartitum, traduction anonyme, avant ca. 1250 (http://ptolemaeus.badw.de/work/34). En ligne depuis 2019 sur le site du projet Ptolemaeus arabus et latinus (Union der deutschen Akademien der Wissenschaften ; Bayerische Akademie der Wissenschaften, Munich) : https://ptolemaeus.badw.de/ms/243/351/transcription/1; International audience; Full-text: https://ptolemaeus.badw.de/ms/243/351/transcription/1

Cette série de 20 courtes notices présente au grand public les éléments de la cosmologie au Moyen Âge tardif : les sphères célestes et leurs moteurs, les planètes ayant chacune des pouvoirs particuliers, la terre immobile (mais ronde) au centre de l’Univers, l’Enfer et le Paradis intégrés au cosmos médiéval, etc., Free Access : https://arzamas.academy/micro/cosmologia

See: http://voxmediiaevi.com/en/volumens/2019-1/2019-1-sorokina/, http://voxmediiaevi.com/en/volumens/2019-1/2019-1-sorokina/

ISSN : 0373-5478 ; ISSN en ligne : 2109-9529; International audience; Was the empyream heaven, which became part of the cosmology from the end of the twelfth century onwards, thought to cause effects in the sublunary world? The article addresses the debates concerning a specific function attributed to this celestial sphere: the «harmonization» of the human body for the reception of the rational soul. Although several authors display the idea that the celestial light is a material part of the complexion of the human body, John of La Rochelle is the first one who refers to the light of the empyream heaven in this context. His opinion was criticized for different reasons. On the one hand, those who accepted the idea that the celestial light was a organizing principle in the human body in order to make it ready to the reception of the soul thought that looking for the concrete origin of this light was useless (e.g., Pseudo-Alexander of Hales). On the other hand, the doctrine was unacceptable according to the supporters of the theory of the immediate union between the soul and the body (e.g., Thomas Aquinas, John of Paris). Thanks to the development of the doctrine supporting the influence of the empyream heaven, this theory became admissible (e.g., Bonaventure), but it lose one of its main component, namely the corporeity of light. Such an interpretation allowed some authors to solve several problems at the same time: in the anthropological framework, they were able to explain the reconciliation between the different natures of the elements by this celestial influence, while keeping the idea of an immediate union between soul and body (e.g., Peter of Tarentaise); in the cosmological framework, they were able to ascribe the nobler function to the supreme sphere (e.g., Roger Marston) and even to justify its immobility (e.g., an anonymous commentary on Sentences, ms. Paris,BnF lat. 15903)

International audience; Educators are always seeking alternative and effective approaches to education. The approaches, in the context of young (from 3 to 8 years old) children education, discussed in this poster are based on joint work between scientists and teachers involved in the process.

International audience; Marsilio Ficino’s Disputatio contra iudicium astrologorum has led scholars to qualify his attitude towards astrology as inconsistent. In his other works he writes favourably of some aspects of this discipline, but in the Disputatio Ficino is decidedly critical of it as a whole, particularly with regard to astral fatalism and the rules and techniques of the horoscopes. This article seeks to prove that this work is based on a little known thir¬teenth-century treatise against astrology, the Summa de astris by the Dominican friar Gerard of Feltre. The discovery of the substantial use of the Summa de astris within the Disputatio leads us to a new evaluation of Ficino’s treatise.

The Summa de astris written in 1264-1265 by the Dominican Gerard of Feltre is the first work which is entirely devoted to the criticism of astrology in the West since the time of the Church Fathers. It has a special place in discussions on astrology in the thirteenth century. On the one hand, the Summa de astris has absorbed many arguments against astrology developed in Christian antiquity and repeated in the Middle Ages. On the other hand, we see new approaches in the polemic against the astrologers: the appeal not only to the Christian doctrine, but also to the Aristotelian philosophy, or the criticism of "technical" aspects of astrology, i. e, the search of the contradictions in the astrological rules (the elaboration of horoscopes, the interpretation of the signs of the zodiac, of houses, of aspects ... ) . If the first approach is characteristic of other works about astro logical predictions or astral influence (such as commentaries on the Sentences of Peter Lombard or quodlibets), the second seems to be an innovation introduced by Gerard of Feltre. An uncommon knowledge of the astrological doctrine allows him to develop a whole series of arguments which did not receive any significant development, at least, in the thirteenth century.

International audience