The Spirit of Mediaeval Philosophy

Gilson, of course, is brilliant. Book can be read with no primer, but some Aquinas (perhaps Shorter Summa) and Aristotle is super helpful. Expect a lot to chew on.

I'm not a philosopher or student of philosophy, but I am continually amazed by this author and this book. I wouldn't have thought that a work of philosophy about a period I hardly know about would provide so much spiritual inspiration and encouragement.It is a work of philosophy, and there is a limited amount of "technical" vocabulary to absorb in the reading, but it's just a few words, really, nothing a good dictionary can't handle. And Gilson's exposition overall is very plain-spoken and common-sensical. I wouldn't say it's an "easy" read, or a quick one; but that's not because of any lack of facility on the author's part.The subject matter itself, the historical development, reality, and import of a truly Christian philosophy, demands full attention, and Gilson takes pains to help us really understand why Judeo-Christian revelation is the necessary basis for Western philosophical development, and why that development is undeniably important to the Catholic Church, and to ordinary Catholics.The author is an eloquent speaker, (the book is drawn from a series of spoken lectures,) and knows how to carry a very lengthy and very complicated topic to a varied audience. Like St. Thomas Aquinas, Gilson repeatedly refers back to supporting material from his earlier chapters.Also, I was surprised by his wonderfully disarming sense of humor, and upheld by his clear appreciation of and respect for ordinary people who may find themselves interested in his topic. The content, so richly portrayed, is a history that is virtually unknown to the average Catholic or Christian.If, like me, you've heard the names of great thinkers in Catholic history, like St. Thomas Aquinas, or Sts. Bonaventure or Augustine, and if you've heard of great classical thinkers, like Aristotle and Plato, and some modern thinkers, too, like Descartes and Kant, but are unsure just what they said, and how their thought affected the world's understanding of simple things like Who, What, and Where God Is, Etienne Gilson's "The Spirit of Mediaeval Philosophy" is tremendously worthwhile food for thought.

Gilson evidently took deep offense at the cliche that Medieval philosophy is merely imitation pagan philosophy. Using all his academic prowess, he radically de-bunks that myth, and presents an intricate system of thought guided by faith and grounded in reason which far surpasses the reach of Aristotle and Plato. For the student of Scholasticism, who most likely is not interested in the historical approach to philosophy to begin with, will happily find this work to be, first-and-foremost, an exposition of Medieval thought in itself, and a historical work secondarily. Gilson is indeed a superb historian, but a formidable philosopher first.

This is a superb book by one of the leading Thomist philosophers of the 20th Century. It is written is clear, accessible language, while remaining true to its subject. The method is historical.

This book is a difficult one to read. You had better be highly motivated to learn about the topic, and you had better know a little about theology before you start this book. It is for scholars and dedicated students only.

Really in the weeds. Tough book.

Great product from a reliable seller!

In "The Spirit of Medieval Philosophy" Etienne Gilson argues that Christian philosophy is the spirit of medieval philosophy. A claim few would disagree with. The question then becomes--just what is Christian philosophy? That can't be answered in a single sentence. It takes this entire book for Gilson to work out an answer.The book has 20 chapter which I think can be brought together into 5 parts. These are in my view and with my clumsy titles: I- The idea of Christian philosophy (chapters 1, 2) II- Ontological background (3-5) III- Concepts of Christianity (6-10), IV- Christian epistemology (11-14) V- Christian morality (15-17) VI- The Middle Ages in context (18-20).Invariably, a book about Christian philosophy will have to defend against two types of attackers. Those who see no value in the philosophy of the Middle Ages from the perspective of modern secular times. Against these few arguments can be presented aside from one in morality. Then there are those, myself included, who find great, if not greater, philosophical wealth in ancient times than in posterior times, certainly more than the medievals were able to admit due to their own prejudices and limited scope. Against these Gilson spends considerable energy arguing throughout the book. Unfortunately, as most Christian thinkers do, he'll do it from a perspective of self-righteous superiority, even though he himself is aware that it would be rather odd to fault the ancient Greeks for not being Christian.What does then Christian philosophy contribute to the history of philosophy? For one it identifies God with the metaphysical notion of Being. Then Being has to be understood as/reduced to existence for the claim to work that God is existence itself. A novelty is the introduction of the idea of God as a creator and everything else as creatures. Adopting the ancient notion of participation allows Christian thinkers to say that creatures partially and imperfectly participate in the attributes of the creator, perhaps chiefly among those the faculty of reason. Medievals don't just want to rely on faith but want their doctrines to be universally acceptable through reason. Moreover, it's human reason that allows man to understand divine reason and divine laws which leads, or should lead, humans to obey these laws. And from there Gilson can move on to morality.Christian philosophers also adopt other concepts developed throughout time, concepts they can't do without if they want to hold on to the notion of God as omniscient, omnipotent, omnibenevolent. One such undeniable concept is freedom. Of course holding on to that picture of God while embracing the notion of freedom and wanting to make it their own leads to a serious problem: divine determinism versus human freedom. Gilson has to courage not to evade this problem but faces it head on and expends quite a bit of energy in trying to solve it and other such problems that arise.New and uniquely Christian concepts that developed over time include: glory, grace, providence, miracles. And for most concepts we get all the different variations throughout the Middle Ages as there was no lack of disagreements. This isn't the Medieval philosophy as taught, if at all, in colleges, that is a course that's problem-based, nor is it arranged by philosopher. You won't get a summary of the Summa Theologica.Unlike other books by Gilson this one isn't as elegant and didactic. But then again, considering that these were lectures, one can't but come out impressed. There's plenty that could have been removed or shortened, for in the end you come away with lots of details but not much of a big picture. The book starts on a strong and deep note yet ends surprisingly weak.

A very challenging over-view of philosophy in the Middle Ages in Europe. Written by a confirmed Thomist, he comes up with the conclusion that Aquinas is the only real representative of the point where Medieval (Christian) Philosophy arrived at. It bears comparison with Hyman at al's, equally authoritative 'Philosophy of the Middle Ages' .

A classic work, but not an easy read!

The book that inspired Thomas Mertons conversion to Catholicism!