The nature of motion -- Causes, forces, and resistance -- The concept of the function in fourteenth-century physics -- The significance of the theory of impetus for Scholastic natural philosophy -- Galileo and the Scholastic theory of impetus -- The theory of the elements and the problem of their participation in compounds -- The achievements of late Scholastic natural philosophy.

Taking as a point of departure Sudbrack's affirmation regarding the task proposed by Hildegard of Bingen - that is to say, valuing the ambit of perception in the way that Kant valued the realm of reason in his critique ofpure reason - the present work presents a study of the relation between reason and love in Scivias. The rigorous analytic study of the concept «rationalitas» - to discover its relationship with love - shows itself, effectively, in «sensus rationalitatis», so that (...) it is the senses that mediate the problem of reason and love, and explain it according to the Incarnation and the mystery of the Trinity. Hence the exceptional trinitarian and pneumatological depth in Hildegard's Scivias effectively provides a new response to the problem of reason and love in the light of the formula «symphonia rationalitiatis». (shrink)

El estudio aborda la noción de “deseo” —sintetizada por san Agustín en Confesiones 1,1—, no en sí, sino en cuanto repensada por Edith Stein, pensadora potente y conocedora profunda del pensamiento agustiniano. Si bien ella cita con frecuencia a san Agustín en su obra Endliches und ewiges Sein, no aborda, directamente, la noción de “deseo “del obispo de Hipona. Sin embargo, sus análisis avalan la base agustiniana de este fenómeno humano y la relevancia actual indiscutible de san Agustín.

Avicenna’s theory of compounds had virtually no effect on scholastic philosophy. It is always mentioned, indeed, but only to be rejected. At most, one finds that certain thinkers take up this or that particular thought of his; or that, regarding the issue of compounds, the fundamental Averroistic or Thomistic position exhibits a certain Avicennistic tinge. This is particularly the case when it comes to Albertus Magnus, who wants to follow the thoroughly Aristotelian-Averroistic conception, while being convinced that the doctrines of (...) Averroes and Avicenna are fundamentally the same. His judgment agrees above all with that of Averroes. Since one and the same matter cannot receive many substantial forms, one cannot say that the elements in the compound are contained such that the substantial forms are wholly preserved. On the other hand, however, since the properties of the elements are found in the compound body, neither can one say that their substantial forms are in no way preserved. “And for that reason Aristotle said that the intensities of those substantial forms are reduced, and thus that in part they are preserved and in part they are changed: and so all arrive at an intermediate.”. (shrink)