Book contents
- Frontmatter
- Contents
- Preface
- List of abbreviations
- PART I THE CRITICAL TEXTS OF ANTIQUITY
- Introduction
- PART II THE PRACTICE OF MEMORY DURING THE PERIOD OF TRANSITION FROM CLASSICAL ANTIQUITY TO THE CHRISTIAN MONASTIC CENTURIES
- Introduction
- PART III THE BEGINNINGS OF THE SCHOLASTIC UNDERSTANDING OF MEMORY
- Introduction
- PART IV ARISTOTLE NEO-PLATONISED: THE REVIVAL OF ARISTOTLE AND THE DEVELOPMENT OF SCHOLASTIC THEORIES OF MEMORY
- Introduction
- 15 Arabic and Jewish translations of sources from antiquity: their use by Latin Christians
- 16 John Blund, David of Dinant, the De potentiis animae et obiectis
- 17 John of La Rochelle
- 18 Averroes
- 19 Albert the Great
- 20 Thomas Aquinas
- PART V LATER MEDIEVAL THEORIES OF MEMORY: THE VIA ANTIQUA AND THE VIA MODERNA.
- Introduction
- Conclusion: an all too brief account of modern theories of mind and remembering
- Bibliography
- Index
17 - John of La Rochelle
Published online by Cambridge University Press: 06 January 2010
- Frontmatter
- Contents
- Preface
- List of abbreviations
- PART I THE CRITICAL TEXTS OF ANTIQUITY
- Introduction
- PART II THE PRACTICE OF MEMORY DURING THE PERIOD OF TRANSITION FROM CLASSICAL ANTIQUITY TO THE CHRISTIAN MONASTIC CENTURIES
- Introduction
- PART III THE BEGINNINGS OF THE SCHOLASTIC UNDERSTANDING OF MEMORY
- Introduction
- PART IV ARISTOTLE NEO-PLATONISED: THE REVIVAL OF ARISTOTLE AND THE DEVELOPMENT OF SCHOLASTIC THEORIES OF MEMORY
- Introduction
- 15 Arabic and Jewish translations of sources from antiquity: their use by Latin Christians
- 16 John Blund, David of Dinant, the De potentiis animae et obiectis
- 17 John of La Rochelle
- 18 Averroes
- 19 Albert the Great
- 20 Thomas Aquinas
- PART V LATER MEDIEVAL THEORIES OF MEMORY: THE VIA ANTIQUA AND THE VIA MODERNA.
- Introduction
- Conclusion: an all too brief account of modern theories of mind and remembering
- Bibliography
- Index
Summary
During the decade 1230–40 in Paris, theologians judged the various competing psychological doctrines to represent a very serious problem. In effect, they were faced with three conceptions of man: one that was theological where man was understood as a morally engaged agent in the economy of salvation; another, from the Greco-Arabic tradition, which considered man as an element amongst others comprising the universe; and increasingly, a third in which man was conceived as capable of developing the habitus of virtues, a conception drawn from the rhetorical and moral treatises of Cicero and other ancients on the virtues. De Anima tracts written in this period were linked with treatises De Bono et Virtutibus whereby the classification of the virtues was closely linked with the soul and its powers. The treatise by the eighth-century monk, John of Damascus, his De Fide Orthodoxa was also drawn upon to show the connection between virtues and the soul's powers. These traditions would be combined, at first uneasily, to produce important consequences for an enlarged understanding of the memory.
On the one hand, Augustine and Peter the Lombard influenced theologians to focus on sensuality, reason and the free will, while on the other, Aristotle read through Avicennan eyes inspired them to concentrate on the external and internal senses, the appetite, the practical or potential intellect and the will.
- Type
- Chapter
- Information
- Ancient and Medieval MemoriesStudies in the Reconstruction of the Past, pp. 389 - 400Publisher: Cambridge University PressPrint publication year: 1992