IMC 2004: Sessions

Session 1121: New Perspectives on Christian Philosophy: Influences and Antecedents

Wednesday 14 July 2004, 11.15-12.45

Moderator/Chair:Thomas M. Izbicki, Eisenhower Library, Johns Hopkins University

session grouped by Julian Haseldine (19/11/03):
Abstract paper -a:
Gilles Deleuze frequently cites Duns Scotus as the first philosopher to develop seriously the concept of univocity. In particular, with Scotus’ notion of haecceity as a singularity that eludes the ‘territorializing’ and ‘domesticating’ nets of Aristotelian categorization, Deleuze believes that Scotus’ philosophy is one of the first to develop what Deleuze will later call ‘nomadology.’ In this essay I will contrast Deleuzean nomadology with what he calls Platonic-Aristotelian royal pilosophy and see how understanding Scotus’ notion of univocity as a nomadology clarifies ambiguities that remain in the minds of many scholars regarding the status and use of the notion ‘formal distinction.’
Abstract paper -b:
Augustine uses the word voluntas as a translation for the Stoic notion of ‘impulse’ toward action (Greek: horme, Cicero’s Latin: appetitus), and especially for the hormai of rational beings. I shall demonstrate this by explaining the Stoic concept and presenting passages from books twelve and fourteen of the City of God. This is an important find given the general confusion in the secondary literature on the topic of ‘will’ in the history of philosophy, and given that previous Augustine scholars have not noticed it because they have not been familiar enough with the Stoic concept of impulse.
Abstract paper -c:
examine the use made by Odo Rigaldi, who was Franciscan Regent Master in Theology at Paris in 1245-1248, of an anonymous treatise then commonly attributed to Aristotle but actually the translation of a work originally written in IXth century Baghdad. Odo uses the treatise as a basis to construct a coherent Christian Theology and in particular a coherent doctrine of divine motion. I show that Odo’s theological enterprise is at least in part an answer to the challenge posed by the sudden introduction in the Latin West of Greek-language philosophical and theological literature, both pagan and Christian.