makes Adams's studies useful as an introduction to the complex problems and concerns of medieval philosophy and theology in general. The comprehensive and definitive treatment of each topic.
#Maryln mccord adams william ockham series
"In this illuminating work, Adams offers an impressive and exhaustive series of detailed discussions of Ockham's thought on complex problems and issues within the domains of logic, ontology, epistemology, metaphysics, and theology. William Ockham constitutes an excellent initiation for philosophers into the problems and theoretical framework of the late thirteenth and early fourteenth centuries. Although her primary focus is on Ockham, McAdams compares and contrasts his positions with those of Aquinas, Scotus, Henry of Ghent, among others. Likewise, Adams rejects the notion that Ockham's philosophical doctrines lead to heretical views in theology, or that his insistence on divine freedom leads to arbitrariness and caprice in ethics.
Adams challenges the notions that Ockham's nominalism and ontological reductions lead to subjectivism in metaphysics, his epistemology to skepticism, his theory of causality to Humean constant conjunction or to occasionalism. According to Marilyn McCord Adams, Ockham emerges as a Franciscan Aristotelian, much more philosophically and religiously conservative than commonly supposed. It then shows how Ockham's theological disagreements with his most eminent predecessors are a logical consequence of underlying philosophical differences. This landmark study offers a clear and concise account of Ockham's philosophical positions (his ontology, logic, epistemology, and natural philosophy), along with the arguments for them. Yet, with Aquinas and Scotus, he remains among the three greatest philosophers of the period. Accused by John Lutterell, the former chancellor of Oxford University, of teaching heretical doctrines, Ockham was summoned to Avignon by Pope John XXII and eventually lived under the protection of Louis of Bavaria. By contrast, their picture of the world as it will be (after the last judgment) seems less well integrated with their sacramental theology and their understandings of human nature.William Ockham is probably the most notorious and most widely misunderstood philosopher of the later Middle Ages. Adams concludes that their philosophical modifications were mostly not ad hoc, but systematic revisions that made room for transubstantiation while allowing Aristotle still to describe what normally and naturally happens. Setting these developments in the theological context that gave rise to the question draws attention to their understandings of the sacraments and their purpose, as well as to their understandings of the nature and destiny of human beings. She examines how their efforts to formulate and integrate this theological datum provoked them to make significant revisions in Aristotelian philosophical theories regarding the metaphysical structure and location of bodies, differences between substance and accidents, causality and causal powers, and fundamental types of change.
Acclaimed philosopher, Marilyn McCord Adams, investigates these later medieval theories of the Eucharist, concentrating on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with some reference to Peter Lombard, Hugh of St. How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Thirteenth and fourteenth century Christian Aristotelians thought the answer had to be transubstantiation.
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