Medieval Sensibilities by Boquet Damien Nagy Piroska & Piroska Nagy

Author:Boquet, Damien,Nagy, Piroska & Piroska Nagy
Language: eng
Format: epub
Publisher: John Wiley & Sons, Inc.
Published: 2018-07-25T16:00:00+00:00

Notes

1 For a synthesis of ancient and medieval philosophical theories of the emotions, see Besnier et al. (eds), Les Passions antiques et médiévales; Sorabji, Emotion and Peace of Mind; Knuuttila, Emotions. For the Middle Ages, see the remarkable synthesis by Imbach, ‘Les passions médiévales (perspectives philosophiques)’, and Casagrande and Vecchio, Passioni dell’anima.

2 See Le Goff, ‘Du ciel sur la terre’.

3 See Wéber, La Personne humaine au XIIIe siècle.

4 This is the title which Boureau gave to the first chapter of his book De vagues individus: ‘Les puissances de l’âme. L’invention de l’anthropologie au xiie siècle’, pp. 19–54.

5 This expression is drawn from Boureau, ‘Un sujet agité’, p. 187.

6 See Chapter 1 and Boquet, ‘Des racines de l’émotion’.

7 Gregory the Great, Moralia in Job [XXX, XVIII, 61], cited in Vecchio, ‘Il piacere di Abelardo a Tommaso’, p. 68, n. 6.

8 See Lottin, ‘Les mouvements premiers de l’appétit sensitif’; Knuuttila, Emotions, pp. 185–95; and Vecchio, ‘Il piacere da Abelardo a Tommaso’, pp. 67–86.

9 Peter Abelard, ‘Know Yourself’, p. 11 [I:49].

10 Ibid., pp. 1–2 [I:4–5].

11 On this affair and its chronology, see Zerbi, ‘Les différends doctrinaux’. See also Mews, Abelard and Heloise, pp. 233–43.

12 Bernard of Clairvaux, ‘Sententia 107. Series tertia’, in Sancti Bernardi Opera, VI-2, p. 173.

13 See Aelred of Rievaulx, Mirror of Charity, p. 250 [III.38]. The English abbot distinguished carnal pleasure and delectation, which was inevitable, from consent which was truly a matter of moral responsibility. See, ‘Sermon XXII, pour la Purification de Marie’, in Aelredi Rievallensis, p. 263 [17–18].

14 For the continuation of the debate in the later Middle Ages and beyond, see Couture, L’Imputabilité morale des premiers mouvements de sensualité.

15 For an introduction to medical science in the Middle Ages, see Grmek (ed.), Histoire de la pensée médicale en Occident, 1. Antiquité et Moyen ge; and Jacquart, La Science médicale entre deux renaissances.

16 On Constantine the African and his translation efforts, see Burnett and Jacquart, Constantine the African and ‘Ali ibn al-’Abbas al-Magusi. An impressive number of translations have been attributed to Constantine. Today, specialists believe that certain Arab texts were already circulating in Sicily and in Southern Italy, and that translations developed gradually over the course of the tenth century: on this idea, see Burnett, ‘Physics Before the Physics’, esp. pp. 78–9.

17 See Moulinier, ‘Magie, médecine et maux de l’âme dans l’œuvre scientifique de Hildegarde de Bingen’, esp. p. 551.

18 See Constantine the African, Pantegni, Theorica, [VI.109; IV.7], cited in Knuuttila, Emotions, p. 214.

19 For example, see infra, Chapter 7 for the influence of medical thought on the emotions within chronicles and political theory at the end of the Middle Ages.

20 The treatise of Avicenna, Kitab al-nafs, was translated c. 1160–70 by Domingo Gundisalvo; it contains a general classification of the emotions. See Avicenna (Latin), Liber de anima seu Sextus de naturalibus, pp. 54–62 [IV.IV]

21 See Haase, Avicenna's De anima in the Latin West, p. 139.

22 See Avicenna, Kitab al-nafs, I, 5, discussed in Sebti, Avicenne, p. 66.

23 See Andretta and Nicoud (eds), Être médecin à la cour.

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