Medieval Thought (History of Western Philosophy) by David Luscombe
By David Luscombe
The center a long time span a interval of good over a millennium: from the emperor Constantine's Christian conversion in 312 to the early 16th century. David Luscombe's transparent and obtainable historical past of medieval idea steers a transparent direction via this lengthy interval, starting with the 3 maximum affects on medieval philosophy: Augustine, Boethius, and Pseudo-Denis, and concentrating on Abelard, Anselm, Aquinas, Ockham, Duns Scotus, and Eckhart between others within the 12th to 15th centuries.
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A kind of upsidedown theology? S u rely, on this first cosmological version, no. Because on this account i t can be shown that the connection between one cycle and the next is neither causal nor moral, nothing I do wi l l h ave the sl ightest effect on the next round. This is true whether I bel ieve eterna l recu rrence o r not. And fu rthermore, if one did suppose the rel ationship between one cycle and the next to be one of cause/effect i n wh atever loose form, one could not call it salvation (or damnation) for what one does merely to be repeated infinitely.
2 1 6 . Hereafter these will be cited as Nl and WPA respectively. WPA, p . , § 807 WPA, p . , p . , p . , p . 1 20 Nl, p . 5 6 6 WPA , p . 1 27 Sein und Zeit, T ubingen, Max Niemeyer, 1 9 7 9 , p . 1 3 6 WPA , p . 93 I b i d . , p . , p. , p. , p . 98 I b i d . , p . , p . 99 Grossok tav Ausgabe, Leipzig, Kroner, 1 9 1 7, IX, p . 2), 1 hereafter GA WPA , p. , § 802 Werke: Kritische Gesam tausgabe, ed. Colli & Montinari, Berlin, 29 M USIC, MADNESS A ND META PHYSICS 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 Walter de Gruyter, 1 97 3 , V I I , 3, p .
4 1 Nietzsche is opposed to a l l eudemonism, t o a l l those who i n weariness aspire t o h appiness as 22 Heidegger and the Nietzschean 'Physiology of A rt' to 'the sabbath o f sabbaths'. In spite of this ontological character of pleasure, as a corol l a ry accompani ment of the Wi l l to Power ('every increase o f power i s pleasure') , 42 i t is i mpossible to get rid of the organic, physical dimension. To dissociate strength as Will to Power from bodily dispositions is to make the latter into mere emanations o r surface traits o f the essence th a t Wil l to Power is , an d t o posit B e i n g (Sein) separately from beings which Nietzsche does not do.