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(Ebook) Philosophy in the Middle Ages: the Christian, Islamic, and Jewish Traditions by Williams, Arthur;Walsh, James J.;Hyman, Arthur ISBN 9781603842082, 9781603842099, 9781603844512, 160384208X, 1603842098, 1603844511

  • SKU: EBN-11907226
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Instant download (eBook) Philosophy in the Middle Ages: the Christian, Islamic, and Jewish Traditions after payment.
Authors:Williams, Arthur;Walsh, James J.;Hyman, Arthur
Pages:708 pages.
Year:2010
Editon:3rd ed
Publisher:Hackett Publishing Company, Inc
Language:english
File Size:3.48 MB
Format:pdf
ISBNS:9781603842082, 9781603842099, 9781603844512, 160384208X, 1603842098, 1603844511
Categories: Ebooks

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(Ebook) Philosophy in the Middle Ages: the Christian, Islamic, and Jewish Traditions by Williams, Arthur;Walsh, James J.;Hyman, Arthur ISBN 9781603842082, 9781603842099, 9781603844512, 160384208X, 1603842098, 1603844511

The relation of religion to philosophy, then, depends in part upon the philosophy involved. But it also depends upon the religion. All three scripturally derived religions shared problems involving the doctrine of the creation of the world, but they differed in the extent of other stumbling blocks to philosophical reason. The Jews had certain problems about such matters as the election of Israel and the eternity of the Law, and the Muslims were concerned as to whether the Qura ¯n as the word of God is created or eternal. But the Christians had a whole series of such problems, eventually classified as “mysteries,” of which the doctrines of the Holy Trinity and the sacrament of the Eucharist may be taken as typical. The doctrine of the Trinity is that there is one God in three persons, Father, Son, and Holy Spirit, which seems to imply that God is one and three at once. The sacrament of the Eucharist, on one interpretation at least, involves the conversion of the eucharistic bread and wine into the body and blood of Christ—the process known as transubstantiation. This seems to imply that the very same set of sensible qualities can, without alteration, characterize successively two completely different substances. One can say, then, that in some ways Christianity represents a more formidable challenge to philosophy than does Islam or Judaism. In the light of these differences—Aristotelianism being less compatible with the scriptural religions than Neoplatonism, and Christianity being less compatible with philosophy than Islam and Judaism—the historical sequence of the interrelations of these movements is quite interesting. Philosophy gained a foothold among Christians through Neoplatonism, and Aristotelianism gained its foothold among Muslims and Jews after having some small impact on Byzantine thought. It was only after Muslim and Jewish thinkers had undertaken judicious interpretations of scriptures and of Aristotle that the two apparently least compatible movements,
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