![]() ![]() I did once meet someone who claimed to be an atheist astrologer, but the making of such a claim does seem to require a certain lack of reflection. If the universe doesn’t make sense, if we cannot possibly understand it, if we do not have a process by which we may understand it, why ever are we wasting our time with astrology? Because if the universe does not make sense, what we are doing with astrology is nonsense. ‘Oh, it came from the Big Bang.’ ‘OK, but where did the Big Bang come from?’ ‘Oh, that just was.’ ‘Ah, that’ll be it, then.’ The idea that the world cannot make sense, because there is no source from which this sense can derive, once God has been removed from the equation. Which is something that the philosophy of modernity does not accept: the vernacular philosophy with which you may have been inculcated at school, or through popular writers such as Mr Dawkins, or by whatever wildlife programmes you watch on your television. One reason these points matter is because in the history of philosophy over the past several hundred years, they have been very important in the battle to establish that the universe is intelligible, that it makes sense, that it can be understood. If you should start to wonder what all this has to do with astrology – ‘Where are all the charts?’– stick with it and the purpose will, I hope, become clear in the end. So this is personal opinion it is not the undying gospel, nor, most certainly, is it any kind of astrological party-line. My only qualification for addressing them is that I am a human being, and as human beings it behoves us all to have an interest in philosophy and theology. In this lecture I discuss certain points in the history of philosophy and of theology: two subjects about which I know nothing. It follows from the Carter Memorial lecture, posted on this site, which should be read first. Paris: Letouzey et Ané.This lecture was given at the 4th Real Astrology Conference, in June, 2010. Dictionnaire de théologie catholique, 11.1 (pp. The concept of univocity regarding the predication of God and creature according to William of Ockham. The political thought of William of Ockham. Toronto: Pontifical Institute of Mediaeval Studies. ![]() The philosophy of William of Ockham in the light of its principles. William of Ockham died ‘impenitent’ in April 1347. ![]() The basis of morality according to William of Ockham. Force of words and figures of speech: the crisis over ‘Virtus sermonis’ in the fourteenth century. Zimmermann (Ed.), Sprache und Erkenntnis im Mittelalter, Miscellanea Mediaevalia 13.1 (pp. A modern prologue to Ockham’s natural philosophy. Walter Burleigh’s treatise De suppositionibus and its influence on William of Ockham. Archivum Franciscanum Historicum, 53, 442–449.īrown, S. Traditions relating to the death of William of Ockham. Bonaventure: The Franciscan Institute.īrampton, C. Buytaert (Ed.), Collected articles on Ockham (2nd ed.). Notre Dame: University of Notre Dame Press.īeckman, J. Cambridge: Cambridge University Press.Īdams, M. Kilcullen (Eds.), “A letter to the Friars Minor” and other writings, Cambridge texts in the history of political thought (trans.: Kilcullen, J.). McGrade (Ed.), Short discourse on tyrannical government (trans.: Kilcullen, J.). Quodlibetal questions (trans.: Freddoso, A. Ockham on Aristotle’s physics, A translation of Ockham’ s Brevis Summa libri physicorum (trans.: Davies, J.). Predestination, God’s foreknowledge, and future contingents (2nd ed. Notre Dame: University of Notre Dame Press. Ockham’s theory of propositions: Part II of the “Summa logicae” (trans.: Freddoso, A. Ockham’s theory of terms: Part I of the “Summa logicae” (trans.: Loux, M. ![]() William of Ockham’s commentary on Porphyry (trans.: Kluge, E. Bonaventure: Editiones Instituti Franciscani Universitatis S. Opera philosophica et theologica (19 vols. Manchester: Manchester University Press.ĭe Ockham, G. Epistola ad fratres minores,Tractatus contra Ioannem, et Tractatus contra Benedictum. Octo quaestiones de potestate papae, An princeps pro suo succursu, scilicet guerrae, possit recipere bona ecclesiarum, etiam invite papa Consultatio de causa matrimoniali et Opus nonaginta dierum, cc. ![]()
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