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The article focuses on Martin Heidegger devotes extensive discussion to medieval philosophers, particularly to their treatment of "Truth and Being." It mentions Heidegger's critique had an unprecedented effect on the credibility of medieval philosophy, whereby great portions of the philosophical community dismiss it altogether as an illegitimate Onto-Theology. It also mentions Heidegger's criticism of Thomas Aquinas conception of truth as adequation.

I argue that Thomas Aquinas maintains the view that (created) powers are accidental to their bearers not because powers pertain to bearers with limited essences, but because their bearers have limited actual being. Power tracks not only the essence of something but also its actual existence. Things have powers that are causally relevant when these things exist, that is, the nature of a power is determined by a thing's essence, but the actual being of the thing of that essence accounts for the limitations of this power and for the extent to which a power can have causal effects. [ABSTRACT FROM AUTHOR]

This article discusses a pedagogical game-playing program called "Reacting to the Past" that was developed by Mark Carnes. The author describes the role playing involved in the games which reenact historical subject matter. She notes her introduction to the program as a defender of the historical figure Anne Hutchinson. The author also notes aspects of the teaching method including political and legal arguments, caucuses among players, proposals and petitions for and against a particular position, and a final judgment of the outcome.

El artículo discurre sobre la filosofía medieval, con un enfoque particular en la obra del filósofo colombiano Luis Eduardo Suárez. El autor comenta sobre la importancia de comprender el lenguaje de latín en el estudio de la filosofía medieval. También se consideran los trabajos de Tomás de Aquino, incluyendo el libro "Suma teológica."

El artículo discurre sobre la filosofía medieval, con un enfoque en la obra de profesor Luis Eduardo Suárez Fonseca. El autor comenta sobre "Summa theologiae" de Tomás de Aquino, el cual analiza la teología desde una perspectiva filosófica. También se considera la interrelación entre la filosofía medieval, la historia y la religión.

The idea that for medieval philosophers in general, and for Thomas Aquinas in particular, intentionality is the mark of the cognitive has become a commonplace in philosophy. According to this classical line of reasoning, for Aquinas, esse intentionale is the mark of the cognitive. The present paper challenges this classical reading of Aquinas, by stressing the importance of esse immateriale for defining a knower as opposed to a non-knower. In other words, is endeavours to demonstrate that for Thomas Aquinas intentionality is not the mark of the cognitive. While for intentionality to be cognitive it needs to be connected with immateriality, neither immateriality, nor intentionality alone is sufficient for cognition. [ABSTRACT FROM AUTHOR]

Aristotle's definitions of truth and falsity, on the one hand, and the relational and cognitive account of truth entailed from its transcendental nature, on the other hand, naturally lead later medieval philosophers towards correspondence theories of truth. Nonetheless in the later Middles Ages at least three versions of the correspondence theory (classical, internalist, and externalist) can be found. Thomas Aquinas, in particular, proposed a mixed interpretation, bringing together metaphysical and semantical considerations. [ABSTRACT FROM AUTHOR]

The article focuses on Neoplatonism in Contemporary Christian Dionysian Polemic. It discusses the comparison between the receptions of Dionysius in relation to non-Christian philosophy during the Latin Middle Ages and the twentieth-century Christian thought. It states that the medieval philosophers including Eriugena, Thomas Aquinas, and Nicholas of Cusa as a rule refuse to divide religion from philosophy. Hence, it notes that the medieval philosophers see no need to set Dionysius in opposition to non-Christian philosophers such as Plato, Aristotle, and Proclus. It mentions that Vladimir Lossky and Jean-Luc Marion celebrates Dionysius in opposition to the non-Christian Neoplatonists.

The article examines the closely related question about the relationship between being as being and divine being in relation to the metaphysics of medieval philosopher Thomas Aquinas. It explains the argument raised by Aquinas that the purpose of metaphysics does not presuppose prior knowledge of God's existence, but its subject is being as being. It also analyzes the denial made by Aquinas that God falls under the notion of being.

Medieval classifications of knowledge ("divisiones scientiarum") were created to impose order on the ever-expanding breadth of human knowledge and to demonstrate the interconnectedness of its several parts. In the earlier Middle Ages the trivium and the quadrivium had sufficed to circumscribe the bounds of secular learning, but the eventual availability of the entire Aristotelian corpus stimulated a reevaluation of the scope of human knowledge. Classifications emanating from the School of Chartres (the "Didascalicon" of Hugh of St. Victor and the anonymous "Tractatus quidam") did not venture far beyond Boethius, Cassiodorus, and Isidore of Seville. Dominic Gundissalinus (fl. 1144-64), a Spaniard who based parts of his elaborate analysis of music on Al-Farabi, attempted to balance theory and practice, in contradistinction to the earlier mathematical emphasis. Aristotle had rejected musica mundana, and his natural science left little room for a musica humana based on numerical proportion. Consequently, both had to be reinterpreted. [ABSTRACT FROM AUTHOR]

Medieval theories of ethics tended on the whole to regard self-perfection as the goal of human life. However there was profound disagreement, particularly in the late thirteenth century, over how exactly this was to be understood. Intellectualists such as Aquinas famously argued that human perfection lay primarily in coming to know the essence of God in the next life. Voluntarists such as the Franciscan John Peckham, by contrast, argued that ultimate perfection was to be achieved in patria through the act of loving God. The present article argues that Giles of Rome and Henry of Ghent defended a different sort of voluntarism with respect to the final destiny of human beings. Rather than claiming that the goal of human life lay in the perfection of the self, they argued instead that ultimate union with God was to be achieved mystically through an act of self-transcendence, which occurred through ecstasy or quasi-deification. [ABSTRACT FROM AUTHOR]

The article stresses the main lines of theologian and philosopher Thomas Aquinas's philosophy on the nature of the body-soul union. His writings and thought have become familiar to those acquainted with medieval philosophy, as well as to many others interested in the wide range of problems he dealt with. Aquinas believed that every human being has a soul, but a proper understanding of his concept of "soul" (anima) presupposes some familiarity with the medieval concept of anima rationalis. The soul was considered the core of the human identity and, detached from the body to which it is intrinsically united, it cannot be seen, tasted or felt by means of the senses.