By Wouter Goris
Absolute Beginners adopts quite a few methods to review absolutely the because the final resource of data in medieval philosophy. From a ancient point of view, it examines a forerunner of Spinoza's departure from absolutely the within the Ethics: the doctrine of God as a primary item within the iteration of data, as formulated via Henry of Ghent (+1293) and Richard Conington (+1330). Methodologically, it deals a case-study within the building of an historic item, calling into query the self-evident and spontaneous manner during which parts within the heritage of philosophy - its innovations and theories - are offered as basic givens. In a scientific experience, this research encompasses a mirrored image on structural indeterminacy, as pervading and stabilizing the differential procedure of exclusions which makes up the doctrine of God as a primary item within the iteration of information.
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Extra resources for Absolute Beginners: Der Mittelalterliche Beitrag Zu Einem Ausgang Vom Unbedingten (Studien Und Texte Zur Geistesgeschichte Des Mittelalters)
Man kann mit gutem Grund behaupten, daß die Lehre von Gott als Ersterkanntem, ohne dem Bereich des Imaginären zu verfallen, sich diesseits der aktualen Existenz situiert. Oder daß die Beziehung von Immanenz und Aktualität struktural transformiert ist in eine Beziehung von Fiktion und Wirklichkeit; so wie bei Wibert von Doornik das analoge Seiende als ens vanum der reinen Aktualität gegenüber steht, so steht bei Heinrich von Gent der conceptus vanus dem esse essentiae entgegen. Somit wiederholt sich hier, verschoben, der Wirklichkeitseffekt.
Prout vero consideratur in sua inÁuentia in via, (. . ) sic etiam est primum intelligibile. 15 Ibid. (ed. Bérubé/Gieben, pp. 649–650): Nec ex istis credat aliquis nos ponere, quod ab intellectu humano in via plene cognoscatur divina essentia; vel quod intellectus humanus informetur ipsa, nisi sub similitudine aliqua. (. . ) Videtur tamen in sua refulgentia vel circumfulgentia. : in creatura Deus primo ab intelligentia advertitur (. . ). : (. . ) et sic in eo quodammodo cetera cognoscuntur.
Aliquid autem sive res nata esse vel quae est aliquid extra intellectum, quae dicitur ‚res a ratitudine‘. 41 Cf. , q. 3 (ed. Vivès, Opera omnia, vol. 25, Paris 1895, p.