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This article responds to a critical research challenge in Medieval philosophy scholarship regarding the internal periodisation of the register. By arguing the case for 'post-scholasticism' as an internal period indicator (1349--1464, the era between the deaths of William of Ockham and Nicholas of Cusa), defined as 'the transformation of high scholasticism on the basis of a selective departure thereof', the article specifies a predisposition in the majority of introductions to and commentaries in Medieval philosophy to proceed straight from 1349 to 1464, understating 115 years of pertinent Medieval philosophical discourse. It is argued that in the modern account of Medieval philosophy, this understatement is manifested in either a predating of Renaissance philosophy to close the gap between 1349 and 1464 as far as possible or in proceeding straight from 1349 to Renaissance philosophy. The article presents five unique philosophical themes from this delicate period, indicating that 'post-scholasticism' was indeed a productive period in late Medieval philosophy, which should not be bypassed as an inconsequential entrance to Renaissance philosophy. The period 1349--1464 should accordingly be appreciated for its idiosyncratic contributions to the history of ideas in the late-14th and early-15th centuries, with reference to the political intensification of the via moderna, the pivotal separation of philosophy and theology and the resulting independence of the natural sciences, in res critique of institutions, transforming pragmatics and the rise of philosophical materialism. Contribution: This article contributes to methodological development in Medieval philosophy by responding to a critical research challenge regarding the internal periodisation of the later Middle Ages. Arguing the case for 'post-scholasticism' as an internal period indicator (1349 to 1464 in Medieval philosophy, the article presents unique philosophical themes from the period, indicating that it was a productive stage in late Medieval philosophy which should not be bypassed as an inconsequential entrance to Renaissance philosophy. [ABSTRACT FROM AUTHOR]

This article responds to a critical research challenge in Medieval philosophy scholarship regarding the internal periodisation of the register. By arguing the case for ‘post-scholasticism’ as an internal period indicator (1349–1464, the era between the deaths of William of Ockham and Nicholas of Cusa), defined as ‘the transformation of high scholasticism on the basis of a selective departure thereof’, the article specifies a predisposition in the majority of introductions to and commentaries in Medieval philosophy to proceed straight from 1349 to 1464, understating 115 years of pertinent Medieval philosophical discourse. It is argued that in the modern account of Medieval philosophy, this understatement is manifested in either a predating of Renaissance philosophy to close the gap between 1349 and 1464 as far as possible or in proceeding straight from 1349 to Renaissance philosophy. The article presents five unique philosophical themes from this delicate period, indicating that ‘post-scholasticism’ was indeed a productive period in late Medieval philosophy, which should not be bypassed as an inconsequential entrance to Renaissance philosophy. The period 1349–1464 should accordingly be appreciated for its idiosyncratic contributions to the history of ideas in the late-14th and early-15th centuries, with reference to the political intensification of the via moderna, the pivotal separation of philosophy and theology and the resulting independence of the natural sciences, in res critique of institutions, transforming pragmatics and the rise of philosophical materialism. Contribution: This article contributes to methodological development in Medieval philosophy by responding to a critical research challenge regarding the internal periodisation of the later Middle Ages. Arguing the case for ‘post-scholasticism’ as an internal period indicator (1349 to 1464 in Medieval philosophy, the article presents unique philosophical themes from the period, indicating that it was a productive stage in late Medieval philosophy which should not be bypassed as an inconsequential entrance to Renaissance philosophy.

Julian of Norwich (1342–ca.1416) as a post-scholastic theologian. This article positions the 'first female English writer from the Middle Ages', Julian of Norwich (1342–ca.1416), within the context of 'post-scholasticism', the very last period in late Medieval Philosophy, of which one feature was the final separation of theology and philosophy in the late Medieval index. Julian should in terms of this placing be engaged as a theologian proper, distinguished from the six other prominent female thinkers from the Medieval Latin West (Héloïse, Hildegard, Mechtild, Hadewijch, Marguerite and Catherine), who were all philosopher-theologians. However, Julian's epistemology and metaphysics were intertwined with her theology, as presented in her Book of Showings, to such an extent that it is impossible to isolate it from her theological output. She is within the socio-historical context of the third wave of the Black Plague in Norwich in 1369 henceforth profiled as a 'post-scholastic theologian' and presented on the basis of prominent theological features in Showings , including its immanent-mystical character (being a presentation of convent theology rather than scholastic theology), its vernacular (Middle English) originality and profound pastoral appeal, its maternal-Christological imagery (Moder Jhesu), its Trinitarian orientation (for the trinitie is god, god is the trinitie) and its deeply eschatological, open-ended engagement with a world devastated by the Plague (alle shalle be wele). Contribution: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatical relationship with Medieval history, Church history, patristics and philosophy of religion. Whenever 'mainstream' or 'canonised' Medieval philosophy is impacted from specialist research, it may well have implications that these closely related disciplines could take note of. Such is the case in this reappraisal of Julian of Norwich' theological and pastoral legacy from its original context of the Black Plague in the 14th century – and indeed within the context of the Covid-19 pandemic in 2020. [ABSTRACT FROM AUTHOR]

Julian of Norwich (1342–ca.1416) as a post-scholastic theologian. This article positions the ‘first female English writer from the Middle Ages’, Julian of Norwich (1342–ca.1416), within the context of ‘post-scholasticism’, the very last period in late Medieval Philosophy, of which one feature was the final separation of theology and philosophy in the late Medieval index. Julian should in terms of this placing be engaged as a theologian proper, distinguished from the six other prominent female thinkers from the Medieval Latin West (Héloïse, Hildegard, Mechtild, Hadewijch, Marguerite and Catherine), who were all philosopher-theologians. However, Julian’s epistemology and metaphysics were intertwined with her theology, as presented in her Book of Showings, to such an extent that it is impossible to isolate it from her theological output. She is within the socio-historical context of the third wave of the Black Plague in Norwich in 1369 henceforth profiled as a ‘post-scholastic theologian’ and presented on the basis of prominent theological features in Showings, including its immanent-mystical character (being a presentation of convent theology rather than scholastic theology), its vernacular (Middle English) originality and profound pastoral appeal, its maternal-Christological imagery (Moder Jhesu), its Trinitarian orientation (for the trinitie is god, god is the trinitie) and its deeply eschatological, open-ended engagement with a world devastated by the Plague (alle shalle be wele). Contribution: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatical relationship with Medieval history, Church history, patristics and philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted from specialist research, it may well have implications that these closely related disciplines could take note of. Such is the case in this reappraisal of Julian of Norwich’ theological and pastoral legacy from its original context of the Black Plague in the 14th century – and indeed within the context of the Covid-19 pandemic in 2020.

The triumph of a post-scholastic mysticism over scholastic loyalism:Gerson versus Ruusbroec (posth.), 1399. This article provides an introduction to the thought of the Flemish-Brabant 14th-century mystical thinker, Jan van Ruusbroec, with special attention to the explosion in the niche research from 1981 (with the publication of the first volume of the Ruusbroec Opera Omnia) to 2017 (regarding the specialised outputs of the Ruusbroec Institute at the University of Antwerp). Ruusbroec is presented as a ‘post-scholastic’ thinker, who in an idiosyncratic way, transcended the high-scholastic aspirations of absolute clarity and certainty about God and human existence. His thought is contextualised within a polemical, posthumous context, namely the attempt of the chancellor of the University of Paris at the time, John Gerson, to get Ruusbroec’s text‘, ‘Die geestelike brulocht’ declared as heresy and Ruusbroec himself as a heretic in the year 1399 AD, 18 years after Ruusbroec’s death. The attempts of Ruusbroec’s young colleagues at the modest monastery of Groenendaal, confronting and rearguing Gerson on this issue, are thoroughly explored. The fact that neither ‘Die geestelike brulocht’ nor Ruusbroec himself could eventually be effectively challenged by the high-powered Gerson, is presented as an example of the inherent potential of ‘post-scholasticism’ to contribute to the progression that eventually manifested itself as the ‘new world’, the Renaissance. No one won or lost this posthumous battle: but Gerson certainly did not win it. This is a remarkable note in, even a ‘triumph’ for, the archives of the small Augustinian monastery in Groenendaal, consisting of subtle ‘Augustinian’ monks, who had little more than a dedicated passion for Ruusbroec’s mysticism (and an undergraduate in theology at the University of Paris) on their side. A hermeneutic interpretation of the events of 1399 is henceforth presented, to indicate that within the socio-political turmoil of European societies in the 14th century, there were still places (and thinkers, such as Ruusbroec), where people were able to find ‘rest in God’ – as there should be today.

The triumph of a post-scholastic mysticism over scholastic loyalism. Gerson versus Ruusbroec (posth.), 1399. This article provides an introduction to the thought of the Flemish-Brabant 14th-century mystical thinker, Jan van Ruusbroec, with special attention to the explosion in the niche research from 1981 (with the publication of the first volume of the Ruusbroec Opera Omnia) to 2017 (regarding the specialised outputs of the Ruusbroec Institute at the University of Antwerp). Ruusbroec is presented as a 'post-scholastic' thinker, who in an idiosyncratic way, transcended the high-scholastic aspirations of absolute clarity and certainty about God and human existence. His thought is contextualised within a polemical, posthumous context, namely the attempt of the chancellor of the University of Paris at the time, John Gerson, to get Ruusbroec's text', ' Die geestelike brulocht' declared as heresy and Ruusbroec himself as a heretic in the year 1399 AD, 18 years after Ruusbroec's death. The attempts of Ruusbroec's young colleagues at the modest monastery of Groenendaal, confronting and rearguing Gerson on this issue, are thoroughly explored. The fact that neither ' Die geestelike brulocht ' nor Ruusbroec himself could eventually be effectively challenged by the high-powered Gerson, is presented as an example of the inherent potential of 'post-scholasticism' to contribute to the progression that eventually manifested itself as the 'new world', the Renaissance. No one won or lost this posthumous battle: but Gerson certainly did not win it. This is a remarkable note in, even a 'triumph' for, the archives of the small Augustinian monastery in Groenendaal, consisting of subtle 'Augustinian' monks, who had little more than a dedicated passion for Ruusbroec's mysticism (and an undergraduate in theology at the University of Paris) on their side. A hermeneutic interpretation of the events of 1399 is henceforth presented, to indicate that within the socio-political turmoil of European societies in the 14th century, there were still places (and thinkers, such as Ruusbroec), where people were able to find 'rest in God' – as there should be today. [ABSTRACT FROM AUTHOR]