This volume explores the different aspects of the thinking of Marsilius of Inghen . It is devoted to the background of his philosophy and theology, to the significance of his many writings, and to the impact of his thought.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.4 (2001) 587-589 [Access article in PDF] Maarten J. F. M. Hoenen and Paul J. J. M. Bakker, editors. Philosophie und Theologie des ausgehenden Mittelalters: Marsilius von Inghen und das Denken seiner Zeit. Leiden: Brill, 2000. Pp. x + 322. Cloth, $98.00. Albert of Saxony, Nicholas Oresme, and Marsilius of Inghen were among the fourteenth-century Parisian masters of arts (...) who were influenced by Buridan's philosophy and, while continuing as master of arts, simultaneously pursued a degree in theology. Marsilius, born around 1340, was a very popular master in Paris from 1362. In 1366 he began the study of theology. He did not finish his theological studies in Paris, but later at the new university of Heidelberg (1393-4), where he held a chair of theology until his death in 1396.Marsilius wrote a number of treatises on logic, commentaries on Aristotle's works, commentaries on the Bible, a commentary on the Sentences and some tracts on ecclesiastical politics. His works were widely read and he was regarded as a representative of the via moderna and nominalist philosophy in the fifteenth century. Several scholars are currently studying and editing Marsilius's works. The collection of essays Philosophy and Theology in late Middle Ages, edited by Hoenen and Bakker, is a report on this ongoing work. It has been preceded by two similar research reports, Marsilius of Inghen, edited by H. Braakhuis and M. Hoenen (1992), and Marsilius von Inghen, Werk und Wirkung, edited by S. Wielgus (1993). Most of the articles in the present volume deal with special historical and doxographical questions. In this sense the title of the book is somewhat misleading, though the contributions themselves are of high scholarly quality and contain lots of interesting historical details and new research results.The first part involves four papers on late medieval conceptions of the relationship between philosophy and theology. Hoenen describes the increasing separation of theology from logic and philosophy as the context of Marsilius's theological work, using as examples his treatment of the doctrines of divine foreknowledge and creation from nothing. Sigrid Müller argues that those fourteenth-century theologians who were called representatives of nominalistic theology in the fifteenth century, such as William [End Page 587] of Ockham, Gregory of Rimini, and Marsilius Inghen, had a similar view of the relationship between language and reality, though their theological sources and solutions to particular questions varied. Manfred Schulze sheds light on Marsilius's theology by comparing his views on predestination, grace, and the freedom of the will with those of Gregory of Rimini and Gabriel Biel. These papers are preceded by William Courtenay's historically illuminating study of the teachers of theology in Paris during 1362-77.The papers on the relationship between philosophy and theology are learned and useful but somewhat general. What does it mean that philosophy and theology were increasingly separated by authors who after all were keen to make logical and semantic distinctions? Further light might have been shed on this question by concentrating more on the widely discussed controversies about logic and the Trinity which have recently been considered by many scholars. One position was to criticize the special logic of faith and to show that the alleged logical problems in theological doctrines are mainly based on incorrect interpretations of revealed truths. Showing this demanded discussions of logic and semantics in theology, as can also be seen in question nine of the first book of Marsilius of Inghen's Questions on the Sentences.The second part involves papers on specific themes in the works of Marsilius and attempts to identify some anonymous works. Henk Braakhuis deals with Marsilius's view on the question of the different senses of a proposition, which was mentioned in the famous prohibition statute of the Faculty of Arts in Paris in 1340 and was found interesting in many contexts, one of them being Aristotle's theory of sophistic refutations. Braakhuis's paper, which is a valuable contribution to the history of logic, contains... (shrink)

For over a decade, scholars at the University of Nijmegen, joined notably by German and Polish colleagues, have organized studies of Marsilius of Inghen’s thought and writings. International conferences were held at Nijmegen in 1986 and at Lublin in 1993 ; the present volume reflects the advances in research that have occurred since then.

_ Source: _Volume 56, Issue 3-4, pp 272 - 291 This paper offers an analysis of Marsilius of Inghen’s definition of _consequentia_ and of his treatment of logical validity as presented in the first book of his treatise on _Consequentiae_. Comparing Marsilius of Inghen’s, John Buridan’s, and Albert of Saxony’s theories, the author argues that Marsilius’ account is based on a conception of consequence as a relation of entailment among propositions rather than as a type (...) of conditional sentence and, thus, moves the discussion away from the sentential level. Therefore, Marsilius’ theory represents an original and important contribution to fourteenth-century discussions on consequences. (shrink)

In this paper, the author offers an introduction to Marsilius of Inghen’s treatment of expositiones of sentences de incipit and de desinit in his treatise on Consequentiae, with an analysis of the various modi exponendi presented by Marsilius and an edition of the text. The author argues that, in the split between physical and logical approaches to the issues arising in analyses of incipit and desinit, Marsilius’ theory presents some hybrid features, but tends towards the logical (...) end of the spectrum. (shrink)

Marsilius of Inghen’s Commentary on the Sentences evinces the history of Scholasticism between Ockham and Luther. The part edited here discusses the Trinity revealing new evidence on the debates among Realists and Nominalists at the Universities of Paris and Heidelberg.

Covers all the important theories from the period 1250-1400, including "maiores" as well as "minores," and issues in a discussion of Marsilius of Inghen (d. ...

This edition contains quaestiones 1-5 of book III of the commentary on the Sentences, by Marsilius of Inghen (†1396), the founding rector and first doctor of theology of the University of Heidelberg. These questions are devoted to the Christology, Mariology, and Trinitology, and deal with the issue of the Incarnation of Christ, with quaestiones 1-3 considering it in relation to the individual Persons of the Trinity, and quaestiones 4-5 in relation to the Blessed Virgin Mary. In all questions, (...) Marsilius advocates the _via media_ of sound faith, even above any school traditions. (shrink)

In his commentary on Aristotle’s De generatione et corruptione Marsilius of Inghen defends the view—unusual in the Middle Ages—that there is no such thing as intermittent or “gappy” existence. Even God cannot restore things that have been corrupted. This paper examines Marsilius’s unusual position, connecting them to another view he defends, namely that a thing’s origins—and in particular the time at which it comes about—are essential to its numerical identity as the particular individual it is. I consider (...) John Buridan and Nicole Oresme’s influence upon Marsilius’s views, and ultimately evaluate their plausibility, drawing on some recent work of Gyula Klima’s on gappy existence in Thomas Aquinas. (shrink)

Gewirth, A. Marsilius of Padua and medieval political philosophy. Marsilius, of Padua. Defensor pacis.

This study based on manuscripts uncovers a network of Parisian Masters of Arts of the late fourteenth and early fifteenth centuries, especially in the period covered by the missing fifth Register of the English Nation of the Parisian Arts Faculty. Outstanding masters are Henry of Oy, Christian of Paris, John of Hokelem, James of Yvia, John of Paris and others. The life and work of John of Hokelem are critically studied here for the first time. The dominating figure is, however, (...) Marsilius of Inghen with his treatises on the Parva logicalia, especially the Suppositiones and the Consequentiae. Perhaps the list of works by Marsilius is not yet complete. Among the most important of the many topics is the semantics of terms like white, is and being. Among the wealth of interesting details are testimonies to Thomas of Cleve’s missing Logic, early occurrences of the names terministae vel... (shrink)

Recent investigations into the relationship between the questions on the Metaphysics authored by Marsilius of Inghen, on the one hand, and John Buridan, on the other, have revealed interesting doctrinal contrasts between them. The present article extends these investigations by examining the metaphysical question of whether we have a natural capacity for knowing God. Even though Marsilius followed Buridan’s reasoning to a great extent, he disagreed with his main point: that our intellect has the natural capacity for (...) abstracting an absolute, simple, essential concept of God from his effects. The disagreement is rooted in their differing conceptions of what an absolute concept of God entails, viz. Buridan’s strictly philosophical conception vis-à-vis Marsilius’ more theological conception. (shrink)

This essay outlines the history of Alexandrism in the Middle Ages, focusing on the reception of Alexander of Aphrodisias in the late-medieval universities. Alexander of Aphrodisias met with severe criticism in the 13th century from William of Auvergne, Albert the Great and Thomas of Aquinas among others, but in the 14th century this attitude changed completely with John Buridan, giving way to a positive and productive adoption of his theories. The centerpiece of the controversy was Alexander's doctrine that the human (...) soul is similar to the animal soul and hence mortal "like the soul of a dog or a donkey." Previously condemned as the absurd thesis of an outsider - wrongly so, because Alexander was perfectly in line with a long peripatetic tradition beginning with Dikaiarch of Messene and Straton of Lampsakos -, this doctrine was now considered philosophically superior to and sounder than the competing theories of Averroes and the Roman Catholic faith. In connection with this doctrine, Buridan stated that some higher species of animals have the ability to think like a man or an ape and that an ape can even be said to have some reason. Buridan's interpretation of Alexander was disseminated at the universities of the 14th and 15th centuries by his many followers, including Lawrence of Lindores, Marsilius of Inghen, Nicholas of Amsterdam, Biagio Pelacani of Parma and Benedikt Hesse of Kraków. (shrink)

In this book, a dozen distinguished scholars in the field of the history of philosophy and science investigate aspects of the commentary tradition on Aristotle's De generatione et corruptione, one of the least studied among Aristotle's treatises in natural philosophy. Many famous thinkers such as Johannes Philoponus, Albert the Great, Thomas Aquinas, John Buridan, Nicole Oresme, Francesco Piccolomini, Jacopo Zabarella, and Galileo Galilei wrote commentaries on it. The distinctive feature of the present book is that it approaches this commentary tradition (...) as a coherent whole, thereby ignoring the usual historiographical distinctions between the Middle Ages, the Renaissance, and the seventeenth century. Frans de Haas and Henk Kubbinga address the Greek commentary tradition on De generatione et corruptione. Simone van Riet's essay is devoted to the Latin version of Avicenna's third treatise of his Kitab al Shifa, which discusses Aristotle's De generatione et corruptione. James Otte traces the intricate history of the identification of the Latin translator of Aristotle's treatise as Burgundio of Pisa. The essay by John Murdoch explores the fortuna of atomistic arguments in the Latin commentary tradition. Jurgen Sarnowsky, Henk Braakhuis, and Stefano Caroti examine various themes in the commentaries that were produced by the so-called Buridan School, that is, John Buridan, Albert of Saxony, Nicholas Oresme, and Marsilius of Inghen. The article by Silvia Donati focuses on the influential commentary by the Expositor, Giles of Rome. The final essay, written by Anita Guerrini, tackles Robert Boyle's attitude in the Origin of Forms and Qualities toward such Aristotelian key concepts as forms, matter, qualities, and mixture. These essays are prefaced by a preliminary survey by Hans Thijssen of Aristotle's text, its Latin translations and its Greek, Arabic and Latin commentaries. (shrink)

Einführung: Der Schulstreit zwischen Via antiqua und Via moderna als Hintergrund für die Erforschung der Moraltheologie des fünfzehnten Jahrhunderts -- Grundfaktoren der Entstehung der Via moderna: "augustinische" Theologie und nominalistische Philosophie am Beispiel Pierre dʼAillys ([gestorben] 1420) -- "Kompetenzüberschreitung im Namen der Theologie" : die Kritik des Johannes Capreolus O.P. (1380-1444) an den theologischen Methoden der Moderni -- "Theologische Praxis" als Ziel der Theologie bei Jean Gerson (1363-1429): ein Modell und seine Konsequenzen -- Philosophische Ethik und moraltheologische Reflexion: Johannes Buridan, (...) Marsilius von Inghen und die Wiener Ethikkommentare -- Ein Rückblick in systematischer Perspektive: moraltheologische Ansätze in der Anfangszeit der Via moderna als Ausdruck der Suche nach dem Theologischen der Ethik. (shrink)

In ‘The Republic’, Plato famously reduced practical authority to theoretical authority, arguing that a just society must be governed by philosophers. This idea of the philosopher-king flourished in the medieval specula principum. The medieval papacy was grounded on a similar blend of practical and theoretical authority. The Pope was credited with the capacity to decide on the truth of beliefs because he was elected to office. In their fight against the omnicompetence of the Pope, Marsilius of Padua and William (...) of Ockham were aware that in order to contain the power of the papal office, they had to find a way of legitimately distinguishing between theoretical and practical authority. Consequently, both of them severed the traditional link between political theory and virtue ethics, considering the virtue and the wisdom of the ruler as accidental to the legitimacy of government. In contrast to this demotion of theoretical authority in the state, both Marsilius and William argued that experts should play a bigger role in the church. The definition of true belief and heresy should not, according to them, lie in the hands of an elected official (i. e. the Pope), but rather in the hands of theological experts. This article aims to show that the critique of the papal monarchy gave rise to a new understanding of the distinction between theoretical and practical authority. (shrink)

This study is the first comprehensive treatment of the way Marsilius of Padua (1270/1290 1342), a seminal political thinker of the Late Middle Ages, elaborated on Aristotle s political thought in articulating his political theory.