Irene Caiazzo

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http://www.pims.ca/publications/new-and-recent-titles/publication/thierry-of-chartres-the-commentary-on-the-de-arithmetica-of-boethius

Unlike the commentaries on Plato's Timaeus and on Boethius's Consolatio phlosophiae, medieval exegesis of Boethius's De arithmetica has seldom been subjected to comprehensive and systematic enquiry. Inhabiting the shifting boundary between philosophy and history of science, the De arithmetica itself has been neglected by most medievalists. Yet, from the Carolingian renaissance onward, when the scholarly curriculum came to be based on the seven liberal arts, Boethius's work soon became a canonical text for the study of arithmetic. Indeed, the growing interest in it during the twelfth century is attested by the large number of surviving commentaries in manuscript.

The commentary on the De arithmetica preserved in Stuttgart, Württembergische Landesbibliothek, Cod. math. 4° 33 and edited here for the first time can be securely attributed to Thierry of Chartres. It belongs to a phase when the Chartrian master's interests were mainly directed toward the liberal arts. We can also discern in Thierry's commentary on the De arithmetica themes and problems developed in his Tractatus de sex dierum operibus and more elaborately in his commentaries on Boethius's Opuscula sacra. Indeed, the discovery of this commentary on the De arithmetica might legitimately be said to clarify not only the more intractable passages in the theological writings but also to illuminate Thierry's philosophical project as a whole. At the heart of that vision is a developing trend in twelfth-century philosophy that places number and proportion at the heart of the physical cosmos. In this profoundly 'mathematical Platonism,' all things are based on number and follow the rule of number; or, to quote Thierry himself, “creatio numerorum, rerum est creatio.”

The article returns to the notions of mixture and complexion, in the wake of Danielle Jacquart's studies. Several authors, theologians and physicians from the 12th century are investigated. The notion of the degree of qualities is also examined, as it plays a role in the work of physician Maurus of Salerno. In the appendix, the chapters on mixtures (De commixtionibus) and complexions (De complexionibus) from Maurus of Salerno's "Commentary on the Isagoge Iohannitii" are published for the first time.

This article reviews the knowledge John of Salisbury had of the arts of the quadrivium. He had obviously learned the basic mathematical definitions; his knowledge of magical and divinatory arts was also fairly advanced. In the Policraticus, he sketches a theory of knowledge based on induction, with sensible and concrete things as a starting point. The intellect is the faculty of the liberal arts: it draws singular things together on the basis of resemblance, in conformitate, even if these are separated by nature. John of Salisbury borrows the concept of conformity from Gilbert of Poitiers. It is conformity – the resemblance and the similarity between singular things – that makes it possible to unite these, so that from singulars, through a process of abstraction, the intellect may conceive a universal.

It is precisely from the twelfth century that the distinction cleric/lay spread in the West. The two terms are decidedly polysemous; however, the two most common meanings of lay are “non-religious” and “non-literate”. From the twelfth century, the laity is becoming a social and cultural category and lays are seekers of a specific literary and philosophical production. Sometimes authors sometimes recipients of philosophical works, the lays philosophantes are chiefly found in the princely courts: they are mostly interested in natural questions, ethics and politics. Philosophical works in the vernacular also emerging.

Résumé
C’est précisément à partir du XIIe siècle que la distinction clerc/laïc se propage en Occident. Les deux termes sont polysémiques; cependant, les deux acceptions les plus courants de laïc sont «non-religieux» et «non-lettré». Dès le XIIe siècle, les laïcs deviennent de fait une catégorie sociale et culturelle et ils sont demandeurs d’une production littéraire et philosophique spécifique. Tantôt auteurs tantôt destinataires d’ouvrages philosophiques, les laïcs «philosophants» se rencontrent principalement  dans les cours princières: ils s’intéressent surtout  aux questions naturelles, à l’éthique et à la politique. Des ouvrages philosophiques en langue vulgaire voient également le jour.

This article explores the attitude of some twelfth-century astrologers
and philosophers toward celestial causality and astrology. Latin-arabic
translations of astrological texts brings theoretical considerations concerning
the validity of astrology. First of all, the very long and sophisticated
defense of the validity of astrology in Abu¯ Ma‘shar’s Liber introductorii
maioris ad scientiam judiciorum astrorum, and, secondly, some reflections
about necessity, freedom, and celestial influence in the prefaces to
Hugh of Santalla’s translations. Finally, the article focuses on Raymond
of Marseilles’s defense of astrology and on Abelard’s discussion concerning
the future contingents and the validity of predictions in his Expositio
in Hexameron.

Thanks to Chenu’s and Gregory’s studies, twelfth-century discovery of Nature is became a major topic in philosophical historiography. During the last four decades, many quality publications were devoted to Nature and philosophy of Nature in the twelfth century. Recent scholarship paid much attention to medicine, astrology, translators and translations, Aristotelian philosophy. Finally, the picture is very complex and rich. The
article gives an overview of the different philosophical and scientific traditions and outlines some new directions for future research.

This article focuses on twelfth-century philosophical theories of cosmological harmony, built on mathematical proportions. The late-ancient authors Calcidius, Macrobius, and Boethius are the background of the twelfth-century harmonic cosmos. Mathematical proportions underlie the constitution of the world-soul and of world. The four elements bind them through mathematical proportions, and different parts of cosmos and their rational animals.

Edition of a carolingian commentary on Boethius's De arithmetica, most likely from the circle of John Scotus Eriugena. Additional information on this commentary is now in my book on Thierry of Chartres's Commentary on Boethius's De arithmetica: 1) The Leiden ms. was in Chartres in the MA, 2) Thierry of Chartres inserts the 'old' commentary in his commentary.

Les traductions arabo-latines et gréco-latines de traités médicaux et philosophiques réalisées à la fin du XIe siècle exercèrent en effet une influence profonde sur les auteurs latins dès la première moitié du XIIe siècle. Ces traités, parmi lesquels le Pantegni de Constantin l’Africain (traduction presque complète du Kamil as-sina‘a d’al-Majûsî), l’Isagoge Iohannitii (version latine abrégée des Questions sur la médecine de Hunain ibn Ishāq) et le De natura hominis de Némésius d’Emèse (traduction latine effectuée par l’évêque Alfano de Salerne), postulent la localisation de l’imagination et de la raison/intellect dans les ventricules du cerveau. Adélard de Bath, Hugues de Saint-Victor, Guillaume de Conches, Guillaume de Saint-Thierry, les médecins salernitains (dont j’exploite les commentaires inédits) sont manifestement tributaires de ces nouvelles traductions.

Présentation d'un commentaire anonyme sur l’Isagoge Iohannitii conservé dans le manuscrit latin 544 de la Bibliothèque nationale de France.  Il s’agit de l’un des plus anciens commentaires, du début du XIIe siècle, avec celui de Chartres, dont le manuscrit a été détruit en mai 1944. J’ai édité et analysé l’accessus des deux commentaires ainsi que le début du chapitre sur les quatre éléments.  L’unité codicologique du manuscrit lat. 544, qui contient le commentaire à l’Isagoge, nous réserve d’autres surprises : d’abord le De elementis, c’est à dire le chapitre sur les éléments tiré du De natura hominis de Némésius d’Emèse, dans une traduction arabo-latine effectuée dans le cercle de Constantin l’Africain. Cet extrait a circulé de façon indépendante dans les manuscrits, comme l’ont jadis indiqué Richard Dales et Charles Burnett ; ensuite, dans la même unité codicologique, se trouve un commentaire anonyme sur le Passionarius de Gariopontus, médecin salernitain méconnu, actif sans doute au milieu du XIe siècle, avant l’époque des traductions de Constantin l’Africain et d’Alfano de Salerne.

Chargée de conférence à l'Ecole Pratique des Hautes Etudes (Sciences religieuses), Paris. Programme du Séminaire 2018/2019. Nouvelles dates!

https://www.ephe.fr/formations/conferences/philosophies-dissidentes-censure-et-heresie-au-moyen-age-xiie-xive-siecles