Chrysostomus Javelli

The volume provides the first book-length study of Chrysostomus Javelli’s philosophical works. An Italian university professor and a prominent figure in the intellectual landscape of sixteenth-century Europe, Javelli (ca. 1470-1540) was the author of insightful commentaries on both Plato and Aristotle as well as of original works in which he laid the foundations of a new Christian philosophy. In this volume, a group of leading scholars from around the world guide readers through the many facets of Javelli’s philosophical corpus, showing the long-term impact of his ideas on Western philosophical thought. The twelve essays of this volume shed light on an understudied yet central figure of Renaissance culture, revealing new connections and unexplored influences. This book is a valuable tool for students and scholars of early modern philosophy, classical tradition, and Christian theology, contributing to the understanding of a neglected chapter of Western intellectual history.

The first study, along with edition and translation, of Chrysostomus Javelli’s epitome of the Liber de bona fortuna (1531), a work permitting insight into the early modern understanding of fortune, fate, and free will.

The main purpose of this book is to offer a comprehensive historical analysis of the discussions on a crucial problem for the early modern theory of knowledge: the formal mediation of sensible reality in intellectual knowledge.

The origin of transcendental thought is to be sought in medieval philosophy. This book provides for the first time a complete history of the doctrine of the transcendentals and shows its importance for the understanding of philosophy in the Middle Ages. Winner of the Journal of the History of Philosophy Book Prize competition for the best book in the history of western philosophy published in 2013.

The main purpose of this book is to offer a comprehensive historical analysis of the discussions on a crucial problem for the early modern theory of knowledge: the formal mediation of sensible reality in intellectual knowledge.

Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes "Being," "One," "True," "Good" and "Beautiful" individually and discusses their importance for the philosophical knowledge of God. Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas is intended as a contribution to the question "What is philosophy in the Middle Ages?". It argues that the doctrine of the transcendentals is essential for understanding medieval philosophy.

Reading Proclus and the Book of Causes, published in three volumes, is a fresh, comprehensive understanding of Proclus’ legacy in the Hellenic, Byzantine, Islamic, Latin and Hebrew traditions. The history of the Book of Causes, an Islamic adaptation of mainly Proclus’ Elements of Theology and Plotinus' Enneads, is reconsidered on the basis of newly discovered manuscripts. This first volume enriches our understanding of the diverse reception of Proclus’ Elements of Theology and of the Book of Causes in the Western tradition where universities and religious schools offered unparalleled conditions of diffusion. The volume sheds light on overlooked authors, texts, literary genres and libraries from all major European universities from the 12th to the 16th centuries.

Gives accurate and reliable summaries of the current state of research. It includes entries on philosophers, problems, terms, historical periods, subjects and the cultural context of Renaissance Philosophy. Furthermore, it covers Latin, Arabic, Jewish, Byzantine and vernacular philosophy, and includes entries on the cross-fertilization of these philosophical traditions. A unique feature of this encyclopedia is that it does not aim to define what Renaissance philosophy is, rather simply to cover the philosophy of the period between 1300 and 1650.