Podcasts about Medieval philosophy

What is the note you are being called to add to the great universal orchestra? Today Richard helps us unpack Chapter 12 of Eager to Love, "John Duns Scotus: Anything but a Dunce". Mike and Paul are then joined by Sr Mary Beth Ingham, who shares her journey of understanding Scotus. Ingham addresses the title of her book Scotus for Dunces: An Introduction to the Subtle Doctor, explaining its playful yet meaningful approach to making Scotus's complex ideas accessible. The three discuss the importance of individuality within the context of community, the Univocity of being as a bridge between human experience and divine understanding, and the significance of recognizing the dignity of each person's experience. The conversation culminates in a reflection on the mysticism of Scotus and why his teachings matter for us today. Sr. Mary Beth Ingham, CSJ currently serves as Congregational Leader of the Sisters of St. Joseph of Orange, California. Mary Beth is Professor Emerita, LMU Philosophy Dept and formerly Professor of Philosophical Theology at the Franciscan School of Theology. She holds a doctorate in Medieval Philosophy from the University of Fribourg, Switzerland and has published widely on the thought of Franciscan Master Blessed John Duns Scotus. Her monographs include Scotus for Dunces: An Introduction to the Subtle Doctor (2003), Rejoicing in the Works of the Lord: Beauty in the Franciscan Tradition (2009), The Harmony of Goodness: Mutuality and Moral Living in John Duns Scotus (2012), and Understanding John Duns Scotus: Of Realty the Rarest-Veined Unraveller (2017). In her research, she argues that the spirituality of beauty, the via pulchritudinis, is at the heart of the Franciscan intellectual tradition.  Hosted by CAC Staff: Paul Swanson, and Drew Jackson Resources: Grab a copy of Eager to Love here. The transcript for this episode can be found here. Learn more about Sr Mary Beth Ingham's books, here.

Fr. John A. Perricone is a Roman Catholic priest and an adjunct professor of philosophy at Iona University in New Rochelle, New York. He was born in Jersey City, New Jersey, graduated from Seton Hall University, completed his master's degree in biblical studies at Immaculate Conception Seminary in Mahwah, New Jersey, and was ordained to the priesthood at Sacred Heart Cathedral in Newark, New Jersey in 1976. He completed a second master's degree in Dogmatic Theology at St. John's University, New York in 1981. He was awarded a Ph.D. in Medieval Philosophy at Fordham University, New York.    Click here for a copy of his recent article.    In addition to Iona University, he has held teaching positions at St. Francis College (Brooklyn, NY), LaSalle University (Philadelphia, PA), Dominican College (Orangeburg, NY), and St. John's University (Jamaica, NY).    In 1989, he founded Christifdelis, a New York City based organization that assisted Catholics in their spiritual and doctrinal formation. In 1996, Father Perricone and the organization arranged for the celebration of a Solemn High Pontifical Mass at St. Patrick's Cathedral in New York City; the first time in a quarter century for the Latin Tridentine Mass to be celebrated by a Cardinal of Curial rank in a premier archdiocese. From 1996-2008 he was Editor and Publisher of Excelsis, a bi-monthly periodical of theology, philosophy and Catholic opinion from the perspective of the authentic teaching of the Catholic Church and the philosophy of St. Thomas Aquinas. In 2002, he was co-founder and Vice-President of The Montfort Academy (Mount Vernon, NY), a private academy, grades 9 through 12, anchored in a classical curriculum with Roman Catholicism at its core.   His articles have appeared in St. John's Law Review, Crisis Magazine, Latin Mass Magazine, New Oxford Review and The Journal of Catholic Legal Studies. He has lectured at dozens of universities and colleges including, Cambridge, Harvard, Columbia, Princeton, Cornell, NYU, Georgetown, Villanova, Boston College, Loyola Marymount, and more. His media appearances include EWTN, WNBC, WOR Radio, and he is a frequent contributor to several Catholic podcasts.    Father Perricone offers the Traditional Mass each Sunday at 9:00 AM at Our Lady of Sorrows Church, Jersey City, New Jersey.   

This one goes out to Doctor Rogers... Content warning: this episode contains mentions of bodily harm (castration) This week we finish our duology of episodes about how easy it was to come up with ideas before ideas had been invented as Ryan takes on a whistle-stop tour of medieval philosophy. In this episode we discuss the rediscovery of Aristotle, reconciling the mind/body divide, whether canons actually deserve respect, and whether anything has actually changed in over a thousand years. If you liked the episode, please feel free to tell us about it! You can send your comments and suggestions to our podcast Twitter (⁠⁠⁠⁠⁠⁠⁠@HyperfixationsP⁠⁠⁠⁠⁠⁠⁠), or our Instagram (⁠⁠⁠⁠⁠⁠⁠@Hyperfixationspod⁠⁠⁠⁠⁠⁠⁠), and join our Discord server here: ⁠⁠⁠⁠⁠⁠⁠https://discord.gg/NQJFFHgpgf⁠⁠⁠⁠⁠⁠⁠ --------------------------------------------------------- Our guest Ryan can be found on Twitter @Silberwhatever and Instagram @silberwhatever Listen to Ryan's show Dream With Mind And Heart: A Podcast For Every Disney Movie Ever on Spotify and Apple Podcasts Read Ryan's movie articles on MovieJawn And your hosts can be reached individually here: Nigel - Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠@spicynigel⁠⁠⁠⁠⁠⁠⁠⁠⁠ Ally - Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠@alleykat_⁠⁠⁠⁠⁠⁠⁠⁠⁠, and Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠@ally_k_keegan⁠⁠⁠⁠⁠⁠⁠⁠ --------------------------------------------------------- If you would like to come onto the show to discuss one of your Hyperfixations, please feel free to reach out at any of the aforementioned social media. If you want to come on the show to discuss one of your Hyperfixations, you can also fill in this ⁠⁠⁠⁠⁠⁠⁠⁠Google Form⁠⁠⁠⁠⁠⁠⁠⁠ and we'll get back to you as soon as we can --------------------------------------------------------- Media mentioned in this episode: On The Consolation of Philosophy Eloisa to Abelard The Confessions of Saint Augustine --------------------------------------------------------- Thank you so much for listening, you rock! Intro/Outro Song: Strollin Along by David Renda, find it here - ⁠⁠⁠⁠⁠⁠⁠https://www.fesliyanstudios.com/royalty-free-music/download/strollin-along/339

In this episode of Take Every Thought Captive, Dr. Smith and Dr. Bulzacchelli explore the unique character and ethos of medieval philosophy. The discussion focuses on distinguishing characteristics, the decline of the Roman empire, the intersection of faith and reason, and especially the enduring value of medieval philosophical thought. Join in, subscribe, and share with others! Topics: The Fall of the Roman Empire The Carolingian Renaissance The Catholic Church Metaphysics Faith and Reason Civilization theory This discussion is based on a forthcoming essay over at logosletter2022.substack.com.

Read the longform article at:https://gettherapybirmingham.com/healing-the-modern-soul-part-2/   The Philosophy of Psychotherapy The Corporatization of Healthcare and Academia: A Threat to the Future of Psychotherapy The field of psychotherapy is at a critical juncture, facing numerous challenges that threaten its ability to effectively address the complex realities of the human experience. Chief among these challenges is the growing influence of corporate interests and the trend towards hyper-specialization in academic psychology, which have led to a disconnect between the profession and its roots, as well as a lack of understanding of the physical reality of the body, anthropology, and the history of the field. In this article, we will explore the ways in which the corporatization of healthcare and academia is impacting psychotherapy, and argue that in order for the profession to remain relevant and effective, it must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. The Corporatization of Healthcare and Academia The influence of corporate interests on healthcare and academia has had a profound impact on the field of psychotherapy. The pressure to maximize profits and minimize costs has led to a shift away from comprehensive diagnosis and towards a reliance on quick fixes like medication and brief, manualized therapies. This trend is particularly evident in the way that psychiatry has evolved over the past few decades. Psychiatrists used to spend an entire hour with their patients doing psychotherapy, but now the majority of the profession relies solely on drug therapy. In fact, a staggering 89% of psychiatrists used only drug therapy in 2010, compared to just 54% in 1988 (Mojtabai & Olfson, 2008). Patients are often left feeling frustrated and unheard, with many giving up on medication after their psychiatrist writes a script in the first and last five minutes of their first session. The same forces are at work in academia, where the cost of education has skyrocketed and the focus has shifted towards producing "products" rather than fostering critical thinking and innovation. Adjunct professors, who often lack the expertise and experience to teach psychotherapy effectively, have replaced tenure-track faculty, and students are graduating with a narrow understanding of the field that is ill-suited to the realities of private practice (Collier, 2017). The result is a profession that is increasingly disconnected from its roots and the physical reality of the body. Anthropology, humanities and the history of the profession, which offer valuable insights into the nature of the human experience and the evolution of psychotherapy, are largely ignored in favor of a narrow focus on cognitive-behavioral interventions and symptom reduction pushed largely to help psychopharm companies' bottom lines (Frances, 2013). The current academic publishing system is also broken. Academics work hard to come up with original ideas and write papers, only to give their work away for free to publishers who make trillions of dollars in profits while the authors get no compensation (Buranyi, 2017). Peers often cite papers to support their own points without actually reading them in depth. And the "best" journals frequently publish absurd psychology articles that would make you laugh if you said their main point out loud, but hide their lack of substance behind academic jargon (Sokal, 2008). Meanwhile, students spend years in graduate school being forced to research what their advisor wants, not what's truly innovative or needed to advance the field. After a decade of study and compromise, the pinnacle achievement is often creating a new 30-question screener for something like anxiety, rather than developing therapists who can actually discern and treat anxiety without needing a questionnaire. The system fails to properly vet or pay therapists, assuming they can't be trusted to practice without rigid manuals and checklists. This hyper-rationality, the madness arising from too much logic rather than too little, is very useful to moneyed interests like the Department of Defense in how they want to fund and control research. Large language models and AI are the pinnacle of this - spreadsheets sorting data points to mimic human speech, created by people so disconnected from a real sense of self that they believe you can turn people into robots because they've turned themselves into robots (Weizenbaum, 1976). But psychology and therapy can't be reduced to hard science and pure empiricism the way fields like physics can (at least until you get to quantum physics and have to rely on metaphor again). We can't remove all intuition, subjective experience and uncertainty (Rogers, 1995). The reproducibility crisis in psychology research shows the folly of this over-rationality (Open Science Collaboration, 2015). Studies that throw out any participant who dropped out of CBT treatment because it wasn't helping them are not painting an accurate picture (Westen et al., 2004). Developing a Coherent Concept of Self A History of the Self Our understanding of the self has evolved throughout history: Ancient Greek Philosophy (6th century BCE - 3rd century CE) Socrates introduces the idea of the self as a distinct entity, emphasizing self-knowledge and introspection (Plato, trans. 2002). Plato's concept of the soul as the essence of the self, distinct from the physical body (Plato, trans. 1997). Aristotle's notion of the self as the unity of body and soul, with the soul being the form or essence of the individual (Aristotle, trans. 1986). Medieval Philosophy (5th century CE - 15th century CE) St. Augustine's concept of the self as a reflection of God, with the inner self being the source of truth and self-knowledge (Augustine, trans. 2002). St. Thomas Aquinas' synthesis of Aristotelian and Christian concepts of the self, emphasizing the soul as the form of the body (Aquinas, trans.1981). Renaissance and Enlightenment (16th century CE - 18th century CE) Descartes' famous "cogito ergo sum" ("I think, therefore I am"), establishing the self as a thinking, conscious being (Descartes, trans. 1996). Locke's idea of the self as a blank slate shaped by experience and the continuity of consciousness (Locke, trans. 1975). Hume's skepticism about the self, arguing that it is merely a bundle of perceptions without a unified identity (Hume, trans. 2000). Romantic Era (late 18th century CE - mid-19th century CE) The self is seen as a creative, expressive force, with an emphasis on individuality and subjective experience (Berlin, 2013). The rise of the concept of the "self-made man" and the importance of personal growth and self-realization (Trilling, 1972). 20th Century Philosophy and Psychology Freud's psychoanalytic theory, which posits the self as composed of the id, ego, and superego, with unconscious drives and conflicts shaping behavior (Freud, trans.1989). Jung's concept of the self as the center of the psyche, integrating conscious and unconscious elements (Jung, 1959). Existentialism's emphasis on the self as a product of individual choices and actions, with the need to create meaning in a meaningless world (Sartre, trans. 1956). The rise of humanistic psychology, with its focus on self-actualization and the inherent potential of the individual (Maslow, 1968). Postmodernism's deconstruction of the self, challenging the idea of a unified, coherent identity (Jameson, 1991). Contemporary Developments (late 20th century CE - present) The influence of neuroscience and cognitive science on the understanding of the self as an emergent property of brain processes (LeDoux, 2002). The impact of social and cultural factors on the construction of the self, with the recognition of multiple, intersecting identities (Gergen, 1991). The rise of narrative theories of the self, emphasizing the role of storytelling in shaping personal identity (Bruner, 1990). The influence of Eastern philosophies and contemplative practices on Western concepts of the self, with an emphasis on mindfulness and interconnectedness (Epstein, 1995). Psychotherapy and the Concept of Self Sigmund Freud (1856-1939) - Psychoanalysis: Freud, the founder of psychoanalysis, conceived of the self as being composed of three elements: the id, the ego, and the superego. The id represents the primitive, instinctual drives; the ego mediates between the demands of the id and the constraints of reality; and the superego represents the internalized moral standards and values of society. Freud believed that the goal of psychotherapy was to bring unconscious conflicts and desires into conscious awareness, allowing the ego to better manage the competing demands of the id and superego (Freud, trans. 1989). Carl Jung (1875-1961) - Analytical Psychology: Jung, a former collaborator of Freud, developed his own theory of the self, which he saw as the central archetype of the psyche. Jung believed that the self represented the unity and wholeness of the personality, and that the goal of psychotherapy was to help individuals achieve a state of self-realization or individuation. This involved integrating the conscious and unconscious aspects of the psyche, including the persona (the public face), the shadow (the repressed or hidden aspects of the self), and the anima/animus (the inner masculine or feminine) (Jung, 1959). Alfred Adler (1870-1937) - Individual Psychology: Adler, another former collaborator of Freud, emphasized the importance of social relationships and the drive for superiority in shaping the self. He believed that individuals develop a unique lifestyle or way of being in the world based on their early experiences and relationships, and that the goal of psychotherapy was to help individuals overcome feelings of inferiority and develop a healthy, socially-oriented way of living (Adler, trans. 1964). Fritz Perls (1893-1970) - Gestalt Therapy: Perls, the founder of Gestalt therapy, saw the self as an ongoing process of self-regulation and self-actualization. He believed that the goal of psychotherapy was to help individuals become more aware of their present-moment experience and to take responsibility for their thoughts, feelings, and actions. Perls emphasized the importance of contact between the self and the environment, and the need to integrate the different aspects of the self into a cohesive whole (Perls et al., 1951). Internal Family Systems (IFS) - Richard Schwartz (1950-present): IFS is a more recent approach that sees the self as being composed of multiple sub-personalities or "parts." These parts are seen as having their own unique qualities, desires, and beliefs, and the goal of IFS therapy is to help individuals develop a greater sense of self-leadership and inner harmony. The self is seen as the core of the personality, with the capacity to lead and integrate the different parts (Schwartz, 1995). As Schwartz writes in the introduction to his book on IFS, the model was heavily influenced by Gestalt therapy and the work of Carl Jung. Schwartz aimed to create a non-pathologizing approach that honored the complexity and wisdom of the psyche. IFS shares Jung's view of the self as the central organizing principle, surrounded by various archetypes or subpersonalities. It also draws on the Gestalt emphasis on present-moment awareness and the need for integration of different aspects of the self. However, IFS offers a more user-friendly language than classical Jungian analysis, without the need for extensive explanations of concepts like anima/animus. In IFS, a patient can quickly identify different "parts" - for example, a protector part that taps its foot and bites its nails to avoid painful feelings. By directly engaging with and embracing that part, the patient can access the vulnerable feelings and memories it is protecting against, fostering self-compassion and integration over time. The IFS model is an example of how contemporary approaches are building on the insights of depth psychology while offering more transparent, experience-near practices suitable for a wider range of patients and practitioners. It reflects an ongoing effort to develop a cohesive yet flexible understanding of the self that remains open to unconscious processes. Cognitive-Behavioral Therapy (CBT) - Aaron Beck (1921-2021) and Albert Ellis (1913-2007): CBT, developed by Beck and Ellis, focuses on the role of thoughts and beliefs in shaping emotional and behavioral responses. CBT sees the self as being largely determined by the individual's cognitions, and the goal of therapy is to help individuals identify and modify maladaptive or irrational beliefs and thought patterns. CBT places less emphasis on the unconscious or intrapsychic aspects of the self, and more on the conscious, rational processes that shape behavior (Beck, 1979; Ellis & Harper, 1975). Applied Behavior Analysis (ABA) - B.F. Skinner (1904-1990): ABA, based on the work of Skinner and other behaviorists, sees the self as a product of environmental contingencies and reinforcement histories. ABA focuses on observable behaviors rather than internal states or processes, and the goal of therapy is to modify behavior through the systematic application of reinforcement and punishment. ABA has been widely used in the treatment of autism and other developmental disorders, but has been criticized for its lack of attention to the inner experience of the self (Skinner, 1953; Lovaas, 1987). What is Self? One of the key challenges facing psychotherapy today is the lack of a coherent concept of self. The self is a complex and dynamic entity that is shaped by a range of internal and external factors, including our experiences, relationships, and cultural context (Baumeister, 1987). Unfortunately, many contemporary models of therapy fail to adequately capture this complexity, instead relying on simplistic and reductionistic notions of the self as a collection of symptoms or behaviors to be modified (Wachtel, 1991). To develop a more coherent and holistic concept of self, psychotherapy must draw on insights from a range of disciplines, including psychology, philosophy, anthropology, and the humanities (Sass & Parnas, 2003). This requires a willingness to engage with the messy and often paradoxical nature of the human experience, recognizing that the self is not a fixed entity but rather a constantly evolving process of becoming (Gendlin, 1978). The psychoanalyst Carl Jung's concept of the self as the central archetype, connected to the divine and the greater unconscious, offers a useful starting point for this endeavor. Jung believed that by making the unconscious conscious and dealing with ego rigidity, individuals could embody a deeper sense of purpose and connection to the universe (Jung, 1959). While we may not need to fully embrace Jung's metaphysical language, his emphasis on the dynamic interplay between conscious and unconscious processes, as well as the importance of symbol, dream, and myth in shaping the self, remains highly relevant today (Hillman, 1975). Other approaches, such as Internal Family Systems (IFS) therapy and somatic experiencing, also offer valuable insights into the nature of the self. IFS sees the self as a core of compassion, curiosity, and confidence that is surrounded by protective parts that arise in response to trauma and other challenges. By working with these parts and fostering greater integration and self-leadership, individuals can develop a more coherent and authentic sense of self (Schwartz, 1995). Similarly, somatic experiencing emphasizes the role of the body in shaping the self, recognizing that trauma and other experiences are stored not just in the mind but also in the muscles, nerves, and other physical structures (Levine, 1997). Models like IFS, somatic experiencing, and lifespan integration are appealing because they see the self as a dynamic ecosystem that is always evolving and striving for integration and actualization (Boon et al., 2011; Ogden et al., 2006; Pace, 2012). They don't try to label and categorize everything, recognizing that sometimes we need to just sit with feelings and sensations without fully understanding them intellectually. Lifespan integration in particular views the self as a continuum of moments threaded together like pearls on a necklace. Traumatic experiences can cause certain "pearls" or ego states to become frozen in time, disconnected from the flow of the self-narrative. By imaginally revisiting these moments and "smashing them together" with resource states, lifespan integration aims to re-integrate the self across time, fostering a more coherent and flexible identity (Pace, 2012). In contrast, the more behavioral and manualized approaches like CBT and ABA have a much more limited and problematic view. They see the self as just a collection of cognitions and learned behaviors, minimizing the role of the unconscious and treating people more like programmable robots (Shedler, 2010). If taken to an extreme, this is frankly offensive and damaging. There has to be room for the parts of the self that we can feel and intuit but not fully articulate (Stern, 2004). Ultimately, developing a coherent concept of self requires a willingness to sit with the tensions and paradoxes of the human experience, recognizing that the self is always in communication with the world around us, and that our sense of who we are is constantly being shaped by implicit memory and other unconscious processes (Schore & Schore, 2008). It requires remaining open to uncertainty and realizing that the self is never static or finished, but always dynamically unfolding (Bromberg, 1996). Good therapy helps people get in touch with their authentic self, not just impose a set of techniques to modify surface-level symptoms (Fosha et al., 2009). Understanding Implicit Memory Another critical challenge facing psychotherapy today is the lack of a shared language and understanding of implicit memory. Implicit memory refers to the unconscious, automatic, and often somatic ways in which our past experiences shape our present thoughts, feelings, and behaviors (Schacter et al., 1993). While the concept of implicit memory has a long history in psychotherapy, dating back to Freud's notion of the unconscious and Jung's idea of the collective unconscious, it remains poorly understood and often overlooked in contemporary practice (Kihlstrom, 1987). This is due in part to the dominance of cognitive-behavioral approaches, which tend to focus on explicit, conscious processes rather than the deeper, more intuitive and embodied aspects of the self (Bucci, 1997). To effectively address the role of implicit memory in psychological distress and personal growth, psychotherapy must develop a shared language and framework for understanding and working with these unconscious processes (Greenberg, 2002). This requires a willingness to engage with the body and the somatic experience, recognizing that our thoughts, feelings, and behaviors are deeply rooted in our physical being (van der Kolk, 2014). One way to think about implicit memory is as a kind of "photoshop filter" that our brain is constantly running, even when we are not consciously aware of it. Just as the center of our visual field is filled in by our brain based on the surrounding context, our implicit memories are constantly shaping our perceptions and reactions to the world around us, even when we are not consciously aware of them. This is why it is so important for therapists to be attuned to the subtle cues and signals that patients give off, both verbally and nonverbally. A skilled therapist can often sense the presence of implicit memories and unconscious processes long before the patient is consciously aware of them, and can use this information to guide the therapeutic process in a more effective and meaningful direction (Schore, 2012). At the same time, it is important to recognize that implicit memories are not always negative or pathological. In fact, many of our most cherished and meaningful experiences are encoded in implicit memory, shaping our sense of self and our relationships with others in profound and often unconscious ways (Fosshage, 2005). The goal of therapy, then, is not necessarily to eliminate or "fix" implicit memories, but rather to help individuals develop a more conscious and intentional relationship with them, so that they can be integrated into a more coherent and authentic sense of self (Stern, 2004). The Future of the Unconscious Many of the most interesting thinkers in the history of psychology understood this symbolic dimension of implicit memory, even if their specific theories needed refinement. Freud recognized the dynamic interplay of conscious and unconscious processes, and the way that repressed material could manifest in dreams, symptoms, and relational patterns (Freud, trans. 1989). Jung saw the unconscious as not just a repository of repressed personal material, but a deep well of collective wisdom and creative potential, populated by universal archetypes and accessed through dream, myth, and active imagination (Jung, 1968). Jung urged individuals to engage in a lifelong process of "individuation," differentiating the self from the collective while also integrating the conscious and unconscious aspects of the psyche (Jung, 1964). Reich connected chronic muscular tensions or "character armor" to blocked emotions and neurotic conflicts, pioneering body-based interventions aimed at restoring the free flow of life energy (Reich, 1980). While some of Reich's later work veered into pseudoscience, his core insights about the somatic basis of psychological experience were hugely influential on subsequent generations of clinicians (Young, 2006). More recently, emerging models such as sensorimotor psychotherapy (Ogden & Fisher, 2015), accelerated experiential dynamic psychotherapy (AEDP; Fosha, 2000), and eye movement desensitization and reprocessing (EMDR; Shapiro, 2017) aim to access and integrate implicit memories through body-based and imagistic techniques. By working with posture, sensation, movement, and breath, these approaches help patients bring nonverbal, affective material into conscious awareness and narrative coherence. Process-oriented therapies such as Arnold Mindell's process work (Mindell, 1985) offer another compelling framework for engaging implicit memory. Mindell suggests that the unconscious communicates through "channels" such as vision, audition, proprioception, kinesthesia, and relationship. By unfolding the process in each channel and following the flow of "sentient essence," therapists can help patients access and integrate implicit memories and in turn catalyze psychological and somatic healing. These contemporary approaches build on the insights of earlier clinicians while offering new maps and methods for navigating the realm of implicit memory. They point towards an understanding of the self as an ever-evolving matrix of conscious and unconscious, cognitive and somatic, personal and transpersonal processes. Engaging implicit memory is not about pathologizing the unconscious so much as learning its unique language and honoring its hidden wisdom. At the same time, this is tricky terrain to navigate, personally and professionally. As therapist and patient venture into the uncharted waters of the unconscious, it is crucial to maintain an attitude of humility, compassion, and ethical integrity (Stein, 2006). We must be mindful of the power dynamics and transference/countertransference currents that can arise in any therapeutic relationship, and work to create a safe, boundaried space for healing and transformation (Barnett et al., 2007). There is also a risk of getting lost in the fascinating world of the unconscious and losing sight of external reality. While depth psychology and experiential therapies offer valuable tools for self-exploration and meaning-making, they are not a replacement for practical skills, behavioral changes, and real-world action. We must be careful not to fall into the trap of "spiritual bypassing," using esoteric practices to avoid the hard work of embodying our insights and values in daily life (Welwood, 2000). Ultimately, the future of psychotherapy lies in integrating the best of what has come before while remaining open to new discoveries and directions. By combining scientific rigor with clinical artistry, cognitive understanding with experiential depth, and technical skill with ethical care, we can continue to expand our understanding of the self and the transformative potential of the therapeutic relationship. As we navigate the uncharted territories of the 21st century and beyond, we will need maps and methods that honor the full complexity and mystery of the human experience. Engaging with the unconscious and implicit dimensions of memory is not a luxury but a necessity if we are to rise to the challenges of our time with creativity, resilience, and wisdom. May we have the courage to venture into the depths, and the humility to be transformed by what we find there. Empowering Individuals to Be Themselves The ultimate goal of psychotherapy, in my view, is to empower individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. This requires a fundamental shift in the way that we think about mental health and well-being, moving beyond a narrow focus on symptom reduction and towards a more holistic and integrative approach that recognizes the interconnectedness of mind, body, and spirit. To achieve this goal, psychotherapy must embrace a range of approaches and techniques that are tailored to the unique needs and experiences of each individual. This may include somatic therapies that work with the body to release trauma and promote healing, such as somatic experiencing, sensorimotor psychotherapy, or EMDR (Levine, 1997; Ogden & Fisher, 2015; Shapiro, 2017). It may also include depth psychologies that explore the unconscious and archetypal dimensions of the psyche, such as Jungian analysis, psychosynthesis, or archetypal psychology (Jung, 1968; Assagioli, 1965; Hillman, 1975). And it may include humanistic and experiential approaches that emphasize the inherent worth and potential of each person, such as person-centered therapy, gestalt therapy, or existential psychotherapy (Rogers, 1995; Perls et al., 1951; Yalom, 1980). At the same time, psychotherapy must also be grounded in a deep understanding of the social, cultural, and political contexts in which individuals live and work. This requires a willingness to engage with issues of power, privilege, and oppression, recognizing that mental health and well-being are intimately connected to the broader structures and systems that shape our lives (Prilleltensky, 1997). It also requires a recognition that the goal of therapy is not simply to help individuals adapt to the status quo, but rather to empower them to become agents of change in their own lives and in the world around them (Freire, 1970). Therapists as Agents of the Post-Secular Sacred One way to think about this is through the lens of what depth psychologist David Tacey calls the "post-secular sacred" (Tacey, 2004). Tacey argues that we are moving into a new era of spirituality that is grounded in a deep respect for science and reason, but also recognizes the importance of myth, symbol, and the unconscious in shaping our experience of the world. In this view, the goal of therapy is not to strip away our illusions and defenses in order to reveal some kind of objective truth, but rather to help individuals develop a more authentic and meaningful relationship with the mystery and complexity of existence. This requires a willingness to sit with the discomfort and uncertainty that often accompanies the process of growth and transformation. It also requires a recognition that the path to wholeness and healing is not always a straight line, but rather a winding and often circuitous journey that involves confronting our deepest fears and vulnerabilities (Jung, 1959). Therapists of Agents of the Post Secular Sacred Riddle in the Garden by Robert Penn Warren My mind is intact, but the shapes of the world change, the peach has released the bough and at last makes full confession, its pudeur had departed like peach-fuzz wiped off, and We now know how the hot sweet- ness of flesh and the juice-dark hug the rough peach-pit, we know its most suicidal yearnings, it wants to suffer extremely, it Loves God, and I warn you, do not touch that plum, it will burn you, a blister will be on your finger, and you will put the finger to your lips for relief—oh, do be careful not to break that soft Gray bulge of blister like fruit-skin, for exposing that inwardness will increase your pain, for you are part of this world. You think I am speaking in riddles. But I am not, for The world means only itself. In the image that Penn Warren creates in "Riddle in the Garden" is a labyrinth leading back to the birth of humans in the garden of Eden.  Life itself is a swelling of inflammation from a wound or a need in both blisters and in peaches. You cannot have one part of the process without accepting all of it. The swelling in the growth of the fruit is also the swelling in the growth of a blister of pain. The peach must swell and become a sweet tempting blister or else no one would eat it and expose the "inwardness" of the seed to grow more trees.  exists to be eaten to die. We eat the peach to grow the next one. Not to touch the “suicidal” peach is not to touch life itself. For to live is to be hurt and to grow. To touch the peach is to become part of the world like Adam and Eve found out. It hurts it blisters us turning us into fruit.  For Penn Warren it is the separation of the self from the world of divine connection with nature that creates our need for meaning. This need is the reason that patients come to therapy. God tells us that “I am the lord your God” but Penn Warren tells us “I am not”. For “The world means only itself”. This process only has the meaning that we allow ourselves to give it. This is not a riddle, Penn Warren tells us.  It is only something we have to deal with but cannot not solve. The world means only itself. There is no gimmick or solution to the problem of being human.  In other words, the process of becoming more fully ourselves is not always easy or comfortable. It requires a willingness to confront the pain and suffering that is inherent in the human condition, and to recognize that growth and healing often involve an alchemical kind of death and rebirth. But it is precisely through this process of facing our fears and vulnerabilities that we can begin to develop a more authentic and meaningful relationship with ourselves, with others, and with the world around us. Ultimately, the goal of psychotherapy is not to provide answers or solutions, but rather to create a space in which individuals can begin to ask deeper questions about the nature of their existence and their place in the world. It is to help individuals develop the tools and capacities they need to navigate the complexities of life with greater courage, compassion, and wisdom. And it is to empower individuals to become more effective at being themselves in the world, so that they can contribute to the greater whole and help to create a more just, equitable, and sustainable future for all. The Future of Psychotherapy The corporatization of healthcare and academia poses a serious threat to the future of psychotherapy, undermining its ability to effectively address the complex realities of the human experience. To remain relevant and effective in the face of these challenges, the field must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. It also requires a willingness to engage with the full complexity and paradox of the human experience, recognizing that growth and healing often involve a kind of death and rebirth, and that the path to wholeness is not always a straight line. As the psychologist Carl Jung once wrote, "The privilege of a lifetime is to become who you truly are." Psychotherapy and the Dialectic of Self and World As we have explored throughout this essay, the self does not exist in a vacuum, but is always in dynamic interaction with the world around it. Our sense of who we are, what we value, and what is possible for us is shaped by a complex interplay of internal and external factors, from our earliest experiences of attachment and attunement to the broader social, cultural, and political contexts in which we are embedded. In many ways, psychotherapy can be seen as a process of exploring and working with the dialectical tension between self and world, between our innermost longings, fears, and aspirations and the often harsh realities of the environments we find ourselves in. When we enter therapy, we bring with us not only our own unique histories, personality structures, and ways of being, but also the internalized messages, expectations, and constraints of the world around us. For many individuals, these internalized messages and constraints can feel suffocating, limiting their sense of possibility and agency in the world. They may find themselves feeling stuck, trapped, or disconnected from their authentic selves, playing roles and wearing masks that no longer fit who they really are. In the face of external pressures to conform, to achieve, to fit in, the self can become fragmented, disempowered, or lost. The task of psychotherapy, then, is to help individuals rediscover and reclaim a sense of self that feels vital, authentic, and empowered, while also developing the skills and capacities needed to navigate the complexities of the world with greater flexibility, resilience, and integrity. This requires a delicate balance of supportive and challenging interventions, of validating the individual's unique experience while also gently questioning and expanding their assumptions about what is possible. On one end of the spectrum, an overly supportive or myopic approach to therapy can run the risk of enabling individuals to remain stuck in limiting patterns and beliefs, reinforcing a sense of helplessness or dependence on the therapist. While providing a warm, empathic, and nonjudgmental space is essential for building trust and safety in the therapeutic relationship, it is not sufficient for fostering real growth and change. Individuals need to be challenged to step outside their comfort zones, to experiment with new ways of being and relating, and to take responsibility for their choices and actions in the world. On the other end of the spectrum, an overly challenging or confrontational approach to therapy can be experienced as invalidating, shaming, or even retraumatizing, particularly for individuals with histories of abuse, neglect, or marginalization. Pushing individuals to "toughen up," to adapt to oppressive or toxic environments, or to simply accept the "reality" of their situation without questioning or resisting it can lead to a kind of false or forced adaptation, a loss of self that is no less harmful than remaining stuck. The key, then, is to find a middle path between these extremes, one that honors the individual's inherent worth, agency, and potential while also recognizing the very real constraints and challenges of the world they inhabit. This requires a deep understanding of the ways in which power, privilege, and oppression shape our experiences and identities, as well as a willingness to grapple with the existential questions of meaning, purpose, and authenticity that arise when we confront the gap between who we are and who we feel we ought to be. In practice, this might involve helping individuals to: Develop a clearer and more coherent sense of self, one that integrates the various parts of their personality, history, and identity in a way that feels authentic and meaningful to them. Identify and challenge limiting beliefs, assumptions, and patterns of behavior that keep them stuck or disconnected from their true desires and values. Cultivate greater self-awareness, self-compassion, and self-acceptance, learning to embrace the full range of their thoughts, feelings, and experiences with curiosity and kindness. Develop the skills and capacities needed to communicate effectively, set healthy boundaries, and navigate relationships and social situations with greater ease and confidence. Explore and experiment with new ways of being and relating in the world, taking risks and stepping outside their comfort zones in service of their growth and healing. Engage critically and creatively with the social, cultural, and political contexts that shape their lives, developing a sense of empowerment, agency, and social responsibility. Connect with a deeper sense of meaning, purpose, and spirituality, one that transcends the ego and connects them to something greater than themselves. Ultimately, the goal of psychotherapy is not simply to help individuals adapt to the world as it is, but to empower them to become active agents of change, both in their own lives and in the larger systems and structures that shape our collective reality. By developing a stronger, more integrated, and more authentic sense of self, individuals can begin to challenge and transform the limiting beliefs, oppressive power dynamics, and dehumanizing narratives that keep us all stuck and disconnected from our shared humanity. In this sense, psychotherapy is not just a personal journey of healing and self-discovery, but a deeply political and moral enterprise, one that calls us to envision and create a world that is more just, compassionate, and sustainable for all. As therapists, we have a unique opportunity and responsibility to support individuals in this process, to bear witness to their pain and their resilience, and to help them find the courage, clarity, and creativity needed to live a life of purpose, integrity, and connection. As the existential psychiatrist Viktor Frankl once wrote, "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." By creating a space for individuals to explore and expand their capacity to choose, to respond to the world with authenticity and agency, psychotherapy can play a vital role in the ongoing dialectic of self and world, of personal and collective transformation. 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Plagiarism versus Forgery... Economic versus Individualistic Incentives... Virtuous copying versus pride in originality...In an era where the discussion of Plagiarism has become all the rage, it's important to look back over the history of Plagiarism, of institutions, of authority and of knowledge itself. Dr. James Hankins, professor of History at Harvard University and Peter Scott Adamson, professor at Ludwig Maximilian University of Munich and host of the weekly podcast History of Philosophy without any gaps discuss what Plagiarism is and how these allegations can be seen both now - and throughout history. This podcast was brought to you by Classical Wisdom, a site dedicated to bringing ancient wisdom to modern minds. You can find out more (as well as sign up for our free newsletter) here: https://classicalwisdom.substack.com/About the Speakers:Dr. James Hankins, professor of History at Harvard University and an intellectual historian specializing in the Italian Renaissance and author of many books, including, Virtue Politics: Soulcraft and Statecraft.Peter Scott Adamson, professor of philosophy in late antiquity and in the Islamic world at the Ludwig Maximilian University of Munich; and professor of ancient and medieval philosophy at King's College London. He is also host of the weekly podcast History of Philosophy without any gaps and author of Don't Think for Yourself: Authority and Belief in Medieval Philosophy.Moderated by Anya Leonard, founder and Director of Classical Wisdom. To learn more about Classical Wisdom, please go to https://classicalwisdom.substack.com/

Thomas Aquinas' Ethics. 托馬斯阿奎納的倫理學

Thomas Aquinas: 1. Metaphysics 2. Epistemology 3. Anthropology  

Thomas Aquinas 托馬斯阿奎納

Thomas Aquinas God's attributes based on his "Five Ways."   托馬斯阿奎納 神的屬性

Thomas Aquinas, part 2. 阿奎納，第二部分。

Thomas Aquinas, part 1. 托馬斯阿奎納，第一部分。

阿維森納（Avicenna，980–1037） 阿維羅伊（Averroës，1126–1198） 摩西·邁蒙尼德（Moses Maimonides，1135–1204）

坎特伯雷的安瑟倫（Anselm of Canterbury） 彼得·阿貝拉（Peter Abelard）

蘇多-狄奧尼修斯/ Pseudo-Dionysius 約翰·斯科塔·埃里烏根納/ John Scotus Eriugena

1. 概覽 2. 波埃修斯   1. Overview 2. Boethius

Barbara M. Sattler's book The Concept of Motion in Ancient Greek Thought: Foundations in Logic, Method, and Mathematics (Cambridge UP, 2020) examines the birth of the scientific understanding of motion. It investigates which logical tools and methodological principles had to be in place to give a consistent account of motion, and which mathematical notions were introduced to gain control over conceptual problems of motion. It shows how the idea of motion raised two fundamental problems in the 5th and 4th century BCE: bringing together being and non-being, and bringing together time and space. The first problem leads to the exclusion of motion from the realm of rational investigation in Parmenides, the second to Zeno's paradoxes of motion. Methodological and logical developments reacting to these puzzles are shown to be present implicitly in the atomists, and explicitly in Plato who also employs mathematical structures to make motion intelligible. With Aristotle we finally see the first outline of the fundamental framework with which we conceptualise motion today. Professor Barbara Sattler is Chair in Ancient and Medieval Philosophy at the Ruhr University Bochum. The main area of her research is metaphysics and natural philosophy in the ancient Greek world. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Barbara M. Sattler's book The Concept of Motion in Ancient Greek Thought: Foundations in Logic, Method, and Mathematics (Cambridge UP, 2020) examines the birth of the scientific understanding of motion. It investigates which logical tools and methodological principles had to be in place to give a consistent account of motion, and which mathematical notions were introduced to gain control over conceptual problems of motion. It shows how the idea of motion raised two fundamental problems in the 5th and 4th century BCE: bringing together being and non-being, and bringing together time and space. The first problem leads to the exclusion of motion from the realm of rational investigation in Parmenides, the second to Zeno's paradoxes of motion. Methodological and logical developments reacting to these puzzles are shown to be present implicitly in the atomists, and explicitly in Plato who also employs mathematical structures to make motion intelligible. With Aristotle we finally see the first outline of the fundamental framework with which we conceptualise motion today. Professor Barbara Sattler is Chair in Ancient and Medieval Philosophy at the Ruhr University Bochum. The main area of her research is metaphysics and natural philosophy in the ancient Greek world. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/mathematics

Barbara M. Sattler's book The Concept of Motion in Ancient Greek Thought: Foundations in Logic, Method, and Mathematics (Cambridge UP, 2020) examines the birth of the scientific understanding of motion. It investigates which logical tools and methodological principles had to be in place to give a consistent account of motion, and which mathematical notions were introduced to gain control over conceptual problems of motion. It shows how the idea of motion raised two fundamental problems in the 5th and 4th century BCE: bringing together being and non-being, and bringing together time and space. The first problem leads to the exclusion of motion from the realm of rational investigation in Parmenides, the second to Zeno's paradoxes of motion. Methodological and logical developments reacting to these puzzles are shown to be present implicitly in the atomists, and explicitly in Plato who also employs mathematical structures to make motion intelligible. With Aristotle we finally see the first outline of the fundamental framework with which we conceptualise motion today. Professor Barbara Sattler is Chair in Ancient and Medieval Philosophy at the Ruhr University Bochum. The main area of her research is metaphysics and natural philosophy in the ancient Greek world. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Barbara M. Sattler's book The Concept of Motion in Ancient Greek Thought: Foundations in Logic, Method, and Mathematics (Cambridge UP, 2020) examines the birth of the scientific understanding of motion. It investigates which logical tools and methodological principles had to be in place to give a consistent account of motion, and which mathematical notions were introduced to gain control over conceptual problems of motion. It shows how the idea of motion raised two fundamental problems in the 5th and 4th century BCE: bringing together being and non-being, and bringing together time and space. The first problem leads to the exclusion of motion from the realm of rational investigation in Parmenides, the second to Zeno's paradoxes of motion. Methodological and logical developments reacting to these puzzles are shown to be present implicitly in the atomists, and explicitly in Plato who also employs mathematical structures to make motion intelligible. With Aristotle we finally see the first outline of the fundamental framework with which we conceptualise motion today. Professor Barbara Sattler is Chair in Ancient and Medieval Philosophy at the Ruhr University Bochum. The main area of her research is metaphysics and natural philosophy in the ancient Greek world. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices

Barbara M. Sattler's book The Concept of Motion in Ancient Greek Thought: Foundations in Logic, Method, and Mathematics (Cambridge UP, 2020) examines the birth of the scientific understanding of motion. It investigates which logical tools and methodological principles had to be in place to give a consistent account of motion, and which mathematical notions were introduced to gain control over conceptual problems of motion. It shows how the idea of motion raised two fundamental problems in the 5th and 4th century BCE: bringing together being and non-being, and bringing together time and space. The first problem leads to the exclusion of motion from the realm of rational investigation in Parmenides, the second to Zeno's paradoxes of motion. Methodological and logical developments reacting to these puzzles are shown to be present implicitly in the atomists, and explicitly in Plato who also employs mathematical structures to make motion intelligible. With Aristotle we finally see the first outline of the fundamental framework with which we conceptualise motion today. Professor Barbara Sattler is Chair in Ancient and Medieval Philosophy at the Ruhr University Bochum. The main area of her research is metaphysics and natural philosophy in the ancient Greek world. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices

Barbara M. Sattler's book The Concept of Motion in Ancient Greek Thought: Foundations in Logic, Method, and Mathematics (Cambridge UP, 2020) examines the birth of the scientific understanding of motion. It investigates which logical tools and methodological principles had to be in place to give a consistent account of motion, and which mathematical notions were introduced to gain control over conceptual problems of motion. It shows how the idea of motion raised two fundamental problems in the 5th and 4th century BCE: bringing together being and non-being, and bringing together time and space. The first problem leads to the exclusion of motion from the realm of rational investigation in Parmenides, the second to Zeno's paradoxes of motion. Methodological and logical developments reacting to these puzzles are shown to be present implicitly in the atomists, and explicitly in Plato who also employs mathematical structures to make motion intelligible. With Aristotle we finally see the first outline of the fundamental framework with which we conceptualise motion today. Professor Barbara Sattler is Chair in Ancient and Medieval Philosophy at the Ruhr University Bochum. The main area of her research is metaphysics and natural philosophy in the ancient Greek world. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel.

Barbara M. Sattler's book The Concept of Motion in Ancient Greek Thought: Foundations in Logic, Method, and Mathematics (Cambridge UP, 2020) examines the birth of the scientific understanding of motion. It investigates which logical tools and methodological principles had to be in place to give a consistent account of motion, and which mathematical notions were introduced to gain control over conceptual problems of motion. It shows how the idea of motion raised two fundamental problems in the 5th and 4th century BCE: bringing together being and non-being, and bringing together time and space. The first problem leads to the exclusion of motion from the realm of rational investigation in Parmenides, the second to Zeno's paradoxes of motion. Methodological and logical developments reacting to these puzzles are shown to be present implicitly in the atomists, and explicitly in Plato who also employs mathematical structures to make motion intelligible. With Aristotle we finally see the first outline of the fundamental framework with which we conceptualise motion today. Professor Barbara Sattler is Chair in Ancient and Medieval Philosophy at the Ruhr University Bochum. The main area of her research is metaphysics and natural philosophy in the ancient Greek world. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices

Peter Adamson is Professor of Late Ancient and Arabic Philosophy at the Ludwig Maximilian University of Munich and Professor of Ancient and Medieval Philosophy at King's College London. He's also the host of the podcast History of Philosophy Without Any Gaps and the author of the book series by the same name. Robinson and Peter talk about Neoplatonism—a philosophical movement in late antiquity—and its great thinkers, including Plotinus, Porphyry, Iamblichus, and Proclus, as well as the many issues they thought and wrote about, such as evil, theology, logic, and vegetarianism.  OUTLINE: 02:14 Introduction 7:30 What's Interesting About Neoplatonism? 5:35 The Etymology of “Neoplatonism” 11:36 Where was Neoplatonism? 19:48 The Great Plotinus 23:56 Plotinus' Metaphysics  32:30 Plotinus and Theology  39:46 Plotinus on Evil 1:00:15 Porphyry, His Logic, and Arguments for Vegetarianism CLIP 1:18:31 Iamblichus 1:24:02 Proclus Robinson's Website: http://robinsonerhardt.com Robinson Erhardt researches symbolic logic and the foundations of mathematics at Stanford University. Join him in conversations with philosophers, scientists, weightlifters, artists, and everyone in-between.  --- Support this podcast: https://podcasters.spotify.com/pod/show/robinson-erhardt/support

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Peter Abelard and Heloise are one of the most celebrated couples of all time, known for their love affair and for the tragedy that separated them. In this episode, we discuss their love letters! 

Peter Adamson is Professor of Late Ancient and Arabic Philosophy at the Ludwig Maximilian University of Munich and Professor of Ancient and Medieval Philosophy at King's College London. He's also the host of the podcast History of Philosophy Without Any Gaps and the author of the book series by the same name. Robinson and Peter talk about Islamic philosophy broadly conceived, as well as some of its great philosophers—Avicenna in particular—and its most fascinating debates. 00:00 Introduction 04:46 Can Anything Be the Subject of Philosophy? 11:03 Dead and Living Languages 24:35 What Is Islamic Philosophy? 40:28 Some Distinctive Problems of Islamic Philosophy 50:40 Metaphysical Debates about the Eucharist and Koran 59:21 Free Will, Islamic Philosophy, and the Koran 01:08:56 Islam and the Eternity of the World 01:29:48 Avicenna's Flying Man Argument 01:41:25 Al-Farabi and Illuminationism 01:47:54 What Is Philosophical Mysticism? 01:55:00 Islamic Mysticism and Sufism 01:59:18 Philosophy, Reincarnation, and Vegetarianism 02:03:37 The History of Philosophy Without Any Gaps Twitter: @robinsonerhardt Instagram: @robinsonerhardt Twitch (Robinson Eats): @robinsonerhardt YouTube (Robinson Eats): youtube.com/@robinsoneats TikTok: @robinsonerhardt --- Support this podcast: https://podcasters.spotify.com/pod/show/robinson-erhardt/support

For much of his life, the Roman philosopher Boethius was exceptionally fortunate. But towards the end of his life, his luck ran out. He was accused of treason, thrown in jail, and sentenced to death. While he was awaiting execution, he began to reflect on his life and how luck had played such an important part. He wrote his thoughts in what would later become one of the most influential philosophical works in history, The Consolation of Philosophy. John Marenbon is a Fellow of the British Academy, Senior Research Fellow, and Honorary Professor of Medieval Philosophy at Trinity College in the University of Cambridge. He is the author of Medieval Philosophy: An Historical and Philosophical Introduction and editor of The Cambridge Companion to Boethius, among other works. See more information on our website, WritLarge.fm. Follow us on Twitter @WritLargePod. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

For much of his life, the Roman philosopher Boethius was exceptionally fortunate. But towards the end of his life, his luck ran out. He was accused of treason, thrown in jail, and sentenced to death. While he was awaiting execution, he began to reflect on his life and how luck had played such an important part. He wrote his thoughts in what would later become one of the most influential philosophical works in history, The Consolation of Philosophy. John Marenbon is a Fellow of the British Academy, Senior Research Fellow, and Honorary Professor of Medieval Philosophy at Trinity College in the University of Cambridge. He is the author of Medieval Philosophy: An Historical and Philosophical Introduction and editor of The Cambridge Companion to Boethius, among other works. See more information on our website, WritLarge.fm. Follow us on Twitter @WritLargePod. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

For much of his life, the Roman philosopher Boethius was exceptionally fortunate. But towards the end of his life, his luck ran out. He was accused of treason, thrown in jail, and sentenced to death. While he was awaiting execution, he began to reflect on his life and how luck had played such an important part. He wrote his thoughts in what would later become one of the most influential philosophical works in history, The Consolation of Philosophy. John Marenbon is a Fellow of the British Academy, Senior Research Fellow, and Honorary Professor of Medieval Philosophy at Trinity College in the University of Cambridge. He is the author of Medieval Philosophy: An Historical and Philosophical Introduction and editor of The Cambridge Companion to Boethius, among other works. See more information on our website, WritLarge.fm. Follow us on Twitter @WritLargePod. Learn more about your ad choices. Visit megaphone.fm/adchoices

For much of his life, the Roman philosopher Boethius was exceptionally fortunate. But towards the end of his life, his luck ran out. He was accused of treason, thrown in jail, and sentenced to death. While he was awaiting execution, he began to reflect on his life and how luck had played such an important part. He wrote his thoughts in what would later become one of the most influential philosophical works in history, The Consolation of Philosophy. John Marenbon is a Fellow of the British Academy, Senior Research Fellow, and Honorary Professor of Medieval Philosophy at Trinity College in the University of Cambridge. He is the author of Medieval Philosophy: An Historical and Philosophical Introduction and editor of The Cambridge Companion to Boethius, among other works. See more information on our website, WritLarge.fm. Follow us on Twitter @WritLargePod. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

For much of his life, the Roman philosopher Boethius was exceptionally fortunate. But towards the end of his life, his luck ran out. He was accused of treason, thrown in jail, and sentenced to death. While he was awaiting execution, he began to reflect on his life and how luck had played such an important part. He wrote his thoughts in what would later become one of the most influential philosophical works in history, The Consolation of Philosophy. John Marenbon is a Fellow of the British Academy, Senior Research Fellow, and Honorary Professor of Medieval Philosophy at Trinity College in the University of Cambridge. He is the author of Medieval Philosophy: An Historical and Philosophical Introduction and editor of The Cambridge Companion to Boethius, among other works. See more information on our website, WritLarge.fm. Follow us on Twitter @WritLargePod. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices

In Don't Think for Yourself: Authority and Belief in Medieval Philosophy (U Notre Dame Press, 2022), Peter Adamson provides an answer to a question as relevant today as it was in the medieval period: how and when should we turn to the authoritative expertise of other people in forming our own beliefs? He challenges us to reconsider our approach to this question through a constructive recovery of the intellectual and cultural traditions of the Islamic world, the Byzantine Empire, and Latin Christendom. Adamson begins by foregrounding the distinction in Islamic philosophy between taqlid, or the uncritical acceptance of authority, and ijtihad, or judgment based on independent effort, the latter of which was particularly prized in Islamic law, theology, and philosophy during the medieval period. He then demonstrates how the Islamic tradition paves the way for the development of what he calls a “justified taqlid,” according to which one develops the skills necessary to critically and selectively follow an authority based on their reliability. The book proceeds to reconfigure our understanding of the relation between authority and independent thought in the medieval world by illuminating how women found spaces to assert their own intellectual authority, how medieval writers evaluated the authoritative status of Plato and Aristotle, and how independent reasoning was deployed to defend one Abrahamic faith against the other. This clear and eloquently written book will interest scholars in and enthusiasts of medieval philosophy, Islamic studies, Byzantine studies, and the history of thought. Peter Adamson is professor of philosophy at Ludwig-Maximilians-Universitat. Jackson Reinhardt is a graduate of University of Southern California and Vanderbilt University. He is currently an independent scholar, freelance writer, and research assistant. You can reach Jackson at jtreinhardt1997@gmail.com and follow him on Twitter @JTRhardt Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

This lecture was given on September 15, 2022 at the University of North Carolina at Chapel Hill. For information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker: Stephen L. Brock is a priest of the Prelature of Opus Dei (ordained 1992). He is Ordinary Professor of Medieval Philosophy at the Pontifical University of the Holy Cross in Rome, where he has taught since 1990. He received a BA from the University of Chicago and a PhD in Medieval Studies from the University of Toronto. In 1999 he was a visiting professor in the School of Philosophy of The Catholic University of America. In 2017 he is a visiting scholar at the University of Chicago, collaborating in the Templeton Foundation project “Virtue, Happiness, and Meaning in Life,” directed by Candace Vogler and Jennifer Frey; his collaboration has included teaching a course in the Philosophy Department at the University of Chicago, giving two public lectures, directing a reading group, and leading sessions in a summer seminar for graduate students. Since 2008 he has been an Ordinary Member of the Pontifical Academy of St. Thomas Aquinas. He is the author of Action & Conduct: Thomas Aquinas and the Theory of Action (T&T Clark, 1998); articles on various aspects of Aquinas's thought; and most recently, The Philosophy of Saint Thomas Aquinas: A Sketch (Wipf & Stock, 2015).

We're joined today by Prof. Dr. Errin Clark (Ph.D., Medieval Philosophy, SLU), a current or former Adjunct Professor in Wisconsin, Missouri, and Ohio. He's taught Logic, Critical Thinking, Theology, Latin, World Religions, Medical Ethics, Business Ethics, Environmental Ethics, Philosophy of the Human Person (Philosophical Anthropology), and high school as well. Dr. Clark is a serious Catholic scholar, having been classically trained at the Jesuit school St. Louis University, not pronounced "street Louis University," which I found out during our interview. Dr. Clark (not pronounced "drive Clark", which I also discovered during our interview)(awkward) is a gun owner, training his six kids in firearms safety fundamentals. This despite the fact that he grew up near Santa Cruz, California. We cover a host of topics related to Philosophy, like philosophy of language, metaphysics, epistemology, Plato versus Aristotle, Medieval Philosophy (which he specialized in under the famous medievalist scholar, Eleonore Stump at SLU), teaching college, firearms heritage, inculcating virtue in the kids, grade inflation, issues in Theology, like whether angels or demons are real, drug use, the occult, different Christian denominations in his California growing up years, etc. It's a wide-ranging discussion. The Republican Professor is a pro-listening-actually-listening-to-the-Adjuncts, pro-confession, pro-teaching-excellence, pro-inculcating-virtue-in-the-young, pro-struggling-through-Theology, pro-Philosophy-taught-right-in-college, pro-firearms-safety-education podcast. Therefore, welcome Dr. Errin Clark, Ph.D., Philosophy junky and Adjunct professor extraordinaire. The Republican Professor podcast is produced and hosted by Dr. Lucas J. Mather, Ph.D. TRP podcast is currently ranked number 2 in the universe for podcasts that are not number one but would be number one if they were number one. Be sure to subscribe on YouTube, and the other podcast providers like Apple, Orange, Stitcher, Spotify, Substack, for exclusive, not inclusive, non-material. (We aren't materialists). Warmly, Lucas J. Mather, Ph.D. The Republican Professor Podcast The Republican Professor Newsletter on Substack https://therepublicanprofessor.substack.com/ https://www.therepublicanprofessor.com/podcast/ YouTube channel: The Republican Professor Facebook: https://www.facebook.com/TheRepublicanProfessor Twitter: @RepublicanProf Instagram: @the_republican_professor

Peter reads the first chapter of his new book Don't Think for Yourself: Authority and Belief in Medieval Philosophy, available from University of Notre Dame Press. Pre-order with the code 14FF20 from undpress.nd.edu, to get a 20% discount!

There's one final question to ask when examining Maimonides mysticism and that is, did Maimonides believe that the human could actually reach, know and experience God? Getting down to the fine print in the debate about Maimonides mysticism: Did Maimonides believe that one could know and unite with something metaphysical? And if so, which metaphysical entity does he believe the aspiring seeker can know and unite with, is it an entity which can be considered divine, God, or ultimate reality, making this union properly mystical in nature, a unio mystica? Can one, according to Maimonides, unite with God or only with the Active Intellect? And if it's the later, does he believe that the Active Intellect is divine, and if so in what way, and what does that mean for his mysticism? Sources and Further Reading: • Adam Afterman “And They Shall Be One Flesh”: On the Language of Mystical Union in Judaism, 2016, pp. 105-119 • Alexander Altmann, "Maimonides on the Intellect and the Scope of Metaphysics," 1987, 60-129. • Alfred L. Ivry, “Maimonides and Neoplatonism” in Neoplatonism and Jewish Thought, 1992 • Aviezer Ravitzky, “The Secrets of the “Guide to the Perplexed,” Studies in Maimonides, 1990, 159–207. • Barry Kogan, "What Can We Know and When Can We Know It?," in Moses Maimonides and His Time, 1989, 130-7 • David Fried, Mysticism and its Alternatives: Rethinking Maimonides, 2018 • Diana Lobel, “Silence Is Praise to You” Maimonides on Negative Theology, Looseness of Expression, and Religious Experience, in American Catholic Philosophical Quarterly vol. 76, no. 1, 2002. • Gideon Freudenthal, “The Philosophical Mysticism of Maimonides and Maimon,” in Maimonides and his Heritage, 2009, 117-118. • Hannah Kasher, “Self-Cognizing Intellect and Negative Attributes in Maimonides' Theology.” • Herbert A. Davidson, Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect, 1992, 197-207. • Herbert Davidson, "Maimonides on Metaphysical Knowledge," Maimonidean Studies 3 (1992-93): 79-87. • Idit Dobbs-Weinstein, Maimonides and St. Thomas on the Limits of Reason, 1995 • Josef Stern, “Maimonides' Demonstrations: Principles and Practice,” Medieval Philosophy and Theology 10 (2001): 80. • Joseph Citron, Maimonides and Mysticism, unpublished • Julius Guttmann, “Introduction” in Maimonides, The Guide of The Perplexed, 1947 • Julius Guttmann, Religion and Knowledge, 103–118, especially 111. [Hebrew] • Michah Gottlieb, “Two Paradigms of the Nexus Between Philosophy and Mysticism Judah Halevi and Moses Maimonides” in Faith, Reason, Politics, 2013 • Moshe Idel, Studies in Ecstatic Kabbalah (NY: SUNY Press, 1988), p. 4 • Philip Merlan, Monopsychism, Mysticism, Metaconsciousness: Problems of the Soul in the Neoaristotelian and Neoplatonic Tradition, 1963 • Sarah Pessin, The Influence of Islamic Thought on Maimonides • Shlomo Pines, "The Limits of Human Knowledge According to Alfarabi, Ibn Bajja, and Maimonides," Studies in Medieval Jewish History and Literature, vol. 1, ed. I. Twersky, 1979, p. 94-100 • Shlomo Pines, “The Philosophical Purport of Maimonides Halachic Works and the Purport of the Guide of the Perplexed,” in Maimonides and Philosophy, 1986, 1-14.

This lecture was given on May 28, 2022 at the 11th Annual Aquinas Philosophy Workshop on Aquinas on the Soul. For more information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker: Prof. John O'Callaghan is the Director of the Jacques Maritain Center at the University of Notre Dame as well as a permanent member of the Pontifical Academy of St. Thomas Aquinas, appointed by Pope Benedict XVI in 2010. He served as the past President of the American Catholic Philosophical Association. His areas of scholarly interest include Medieval Philosophy, the philosophy of St. Thomas Aquinas, and Thomistic Metaphysics and Ethics. Prof. O'Callaghan earned his BS in Physics from St. Norbert College in 1984, an MS in Mathematics from the University of Notre Dame in 1986, and his PhD in Philosophy from the University of Notre Dame in 1996.

Thomas Aquinas was the shining light of medieval philosophy. He worked on his masterpiece the Summa Theologica from 1265 until the year of his death in 1274. This book — most famous today for its 5 arguments for the existence of God — was the reason for his canonisation as a saint and doctor of the Catholic church fifty years after his death. But the work was unfinished because a few months before Aquinas's death something happened that caused him to abandon his masterpiece. When his socius (a sort of assistant) Reginald of Piperno begged him to continue his work Aquinas replied: “I can do no more; such things have been revealed to me that all that I have written seems to me as so much straw.”________________⭐ Support the channel (thank you!) ▶ Patreon: https://patreon.com/thelivingphilosophy ▶ Ko-fi: https://ko-fi.com/thelivingphilosophy________________Media Used:1. Magnetic — CO.AG Music2. Mesmerize — Kevin MacLeod3. End of the Era — Kevin MacLeod4. Anguish — Kevin MacLeod5. Mozart's String Quartet No. 15 in D minor, MOVEMENT II, K. 421 https://youtu.be/-DFKPtvT1p86. 1812 Overture • Pyotr Ilyich Tchaikovsky https://youtu.be/LAUuXfSeoqYSubscribe to CO.AG Music https://www.youtube.com/channel/UCcav... Subscribe to Kevin MacLeod https://www.youtube.com/user/kmmusic_________________⌛ Timestamps:0:00 Introduction0:45 The Summa Theologica1:52 Aquinas the Mystic3:05 The Tao That Can't Be Told5:24 The Mystical Trope8:24 The Way of Catharsis________________#aquinas #thelivingphilosophy #philosophy See acast.com/privacy for privacy and opt-out information.

As we look forward to the end of this week, we see Halloween, All Hallow's Eve, and I don't know about your neighborhood, but mine is marked by all sorts of spooky sights, decorations and what have you. It's become commonplace this time of year to conjure ghoulish scenes meant to give one a sense of the eerie, or fire the latent gothic imaginations of both young and the not so young. And what's a Catholic to think of all this? Some embrace it wholesale, though with little sense of its place in the Catholic imagination. Others reject out of hand seeing it as trading in the dark arts. And yet neither of these responses are adequate or satisfying. We can't ignore the whole of human experience and be authentically Catholic, and within that we have to have at least some account of the spooky, spectral, and potentially sinister things that go bump in the night. And so in this episode we'll look at the ways in which St. Augustine considered the demonic in his life and work. Helping us do so is Seamus O'Neill, who is Associate Professor of Ancient and Medieval Philosophy at The Memorial University of Newfoundland. His main philosophical interests are Ancient and Medieval Philosophy generally, Metaphysics, and the Philosophy of Religion. His current research deals with St. Augustine and other thinkers such as Plotinus, Boethius, St. Thomas Aquinas, and St. Bonaventure and their relation to the Neoplatonic tradition, specifically concerning the question of human and divine mediation. He is co-editor of Neoplatonic Demons and Angels and has published articles and book chapters on figures such as St. Augustine, Boethius, St. Anselm, St. Thomas Aquinas, and Dante, and on the history of Platonic thought, demonology, the problem of evil, and the relation between ancient and scholastic thought and contemporary philosophical trends. Currently, he is writing a book-length manuscript on the results of this research while working on the demonology of St. Thomas Aquinas and its philosophical import. Dr. Seamus O'Neill, Ph.D.Neoplatonic Demons and Angels, co-edited by Seamus O'NeillSupport the show (http://patreon.com/curiouscatholicpodcast)