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Comprehensive and learned translation of these texts affords insight into Abelard's thinking over a much longer sweep of time and offers snapshots of the great twelfth-century philosopher and theologian in a variety of contexts.
Marie-Magdeleine Davy (19031998) était philosophe, écrivain et maître de recherche au CNRS. Profondément engagée dans la vie intellectuelle de son époque, elle confia ses plus riches pensées à d’innombrables écrits publiés pendant plus d’un demi-siècle. On y croise les figures essentielles de sa méditation : Nicolas Berdiaev, Carl Gustav Jung, Louis Massignon, Gabriel Marcel, Roger Godel, Henry Corbin, Simone Weil, Henri Le Saux, et tant d’autres. Esprit indépendant et non conventionnel, éternelle voyageuse en quête de l’Absolu, Marie-Magdeleine Davy ne cessa d’affirmer que la voie conduisant à l’intériorité est celle du silence qui mène au cœur de toute chose...
Bernard of Clairvaux emerges from these studies as a vibrant, challenging and illuminating representative of the monastic culture of the twelfth century. In taking on Peter Abelard and the new scholasticism he helped define the very world he opposed and thus contributed to the renaissance of the twelfth century.
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A scholarly and masterful exploration of the meaning and importance of 'mystery' and 'mysticism' to the Christian revelation, offering a fuller understanding of Christian spirituality down the ages and a firmer grasp of what it means to be a Christian.
In this book, Lydia Schumacher challenges the common assumption that early Franciscan thought simply reiterates the longstanding tradition of Augustine. She demonstrates how scholars from this tradition incorporated the work of Islamic and Jewish philosophers, whose works had recently been translated from Arabic, with a view to developing a unique approach to questions of human nature. These questions pertain to perennial philosophical concerns about the relationship between the body and the soul, the work of human cognition and sensation, and the power of free will. By highlighting the Arabic sources of early Franciscan views on these matters, Schumacher illustrates how scholars working in the early thirteenth century anticipated later developments in Franciscan thought which have often been described as novel or unprecedented. Above all, her study demonstrates that the early Franciscan philosophy of human nature was formulated with a view to bolstering the order's specific theological and religious ideals.