“How then can we speak of the divine names? How can we do this if the Transcendent surpasses all discourse and all knowledge, if it abides beyond the reach of mind and of being, if it encompasses and circumscribes, embraces and anticipates all things while itself eluding their grasp and escaping from any perception, imagination, opinion, name, discourse, apprehension, or understanding? How can we enter upon this undertaking if the Godhead is superior to being and is unspeakable and unnameable?” —Pseudo-Dionysius, The Divine Names, 593A-B.
* * * * *
“Oh, in the name of all your mercies, O Lord my God, tell me what you are to me! Say into my soul: I am thy salvation. Speak so that I can hear. See, Lord, the ears of my heart are in front of you. Do not hide your face from me. Let me die, lest I should die indeed; only let me see your face.” —Saint Augustine, Confessions, Bk.I, Ch.5. * * * * * From the 3rd to the 16th centuries, across continents and shifting empires, through pagan, Christian, Jewish, and Islamic traditions, through golden ages, dark ages, new dawns, and bleakest hours, chronicles of lives, last days, iterations of visions, treatises and dialogues, a response to a fool, pseudonymous offering, epigrammatic guides in spiritual exercise, systematic philosophies, and mystical ecstaticisms—this course will traverse these grounds to unfold an historical and thematic introduction to the philosophy of the Middle Ages developed around the preeminent medieval concern:
The Quest to Know God.
This greatest challenge in philosophy demands reflection on the relation between epistemological questions and the activity of asking them, and reveals the ultimate problem of knowledge, in medieval philosophy, to have practical ends, affective dimensions, ethical prerequisites, and linguistic and literary demands. Our theme inspires investigations of the interplay between faith and reason, style and content, demands harmony between systematic theology’s proofs for God’s existence and the esotericism of mystical experience, prompts explorations into and between apophatic (negative) and cataphatic (affirmative) theologies, forces us to address paradoxes of how one may speak of the inexpressible, rethink the logic of evil as a privation, and explore the similarities and differences between late Platonic and Aristotelian philosophy and their synthesis together with diverse occult doctrines and fueling the creation and infusing the product of the Abrahamic traditions.
Each thinker is radically distinct and yet love, loss, evil, salvation, praise, sin, proof and doubt, reason and mystery, anxiety and peace permeate every work. This period in philosophy is unlike any other.
I. ADDITIONAL COURSE INFORMATION:
REQUIRED TEXTS:
All except Aquinas (provided by .pdf on Blackboard) are available via the University Bookstore, etc.:
Augustine, The Confessions of Augustine, trans. Rex Warner (New York: Penguin Putnam, Inc., 2001).
Boethius, The Consolation of Philosophy, trans. Richard H. Green (Mineola, NY: Dover Pub., Inc., 2002).
Pseudo-Dionysius, Complete Works of Pseudo-Dionysius, tran. Colm Luibheid (Mahwah: Paulist Pr., 1987).
Al-Ghazzali, On Knowing Yourself and God, tr. Muhammad Nur Abdus Salam (Chicago: KAZI pub., 2002).
Anselm, Proslogion, with the Replies of Gaunilo & Anselm, tr. Thomas Williams (Indianapolis: Hackett P., 2001).
Aquinas, Summa Theologiae I, The Treatise on the Divine Nature, trans. Brian J. Shanley (Indianapolis: Hackett Publishing Co., 2006)—Selection (Q.2) provided by .pdf on Blackboard.
COURSE LEARNING OBJECTIVE:
As part of the Philosophy degree four-course history of philosophy sequence, the course’s goal is to introduce and survey Medieval philosophy from the Roman Empire’s fall to the Renaissance’s start, thereby providing a comprehensive understanding of the period’s foundational thinkers, texts, main themes, and philosophical problems. In addition, it will actively encourage philosophical exercise through readings, discussions, and assignments that strengthen critical reading, deepen analytic and creative reflection, hone rigorous argumentation skills, broaden intellectual perspectives, and generally foster theoretical and social literacy. These abilities are both skills and art forms that will better an individual regardless of his or her academic concentration and future career path.
ACADEMIC FREEDOM:
Medieval Philosophy is primarily religiously themed and engages perennial controversies, e.g., debates of free will and determination, nature of evil and sin, proofs and rebuttals on God’s existence, and arguments on the possibility and extents of knowing the divine. While philosophy must be evaluated from a passionately embodied perspective--e.g., what do these ideas say to and ask of me?—its pursuit must remain faithful to its nature as the love of wisdom; this necessitates our cultivation and maintenance of open minds and free discourse. All will uphold the ideals of academic freedom to make our classroom a sacred space: a place where each is both free and bound to actively listen, openly explore, and respectfully exchange even uncomfortable ideas and ensuring others the same freedom and responsibility.
II. COURSE POLICIES AND REQUIREMENTS:
ASSIGNMENTS:
Paired Presentation: Each will sign up for a presentation slot; carefully read, rigorously discuss text with assigned peer; collaboratively forge a 20-minute presentation and informally written script (e.g., outline, extended notes, etc., less than 4-pages) with: (a) brief linear summary of reading, (b) statement of its main import, (c) identification and analysis of a textual passage illustrating identified import, and (d) 2-3 questions for class discussion (which presenters will be expected to moderate).
Augustine Reflections: An informal, roughly 7-page writing assignment to be worked on throughout January with at least 1-page of textual and interpretative reflections per book read of Augustine’s Confessions and a concluding page engaging a selected prompt. More information will be given in class.
Projects: Three required in-class discussion projects wherein small groups select and thoroughly discuss theoretical prompts comparing two of our thinkers and collaboratively forge informally written, roughly 2-page responses. More information will be distributed and discussed in class prior to each.
Final Paper: The final paper is to be 6-10 pages on any thinker(s) covered in the term and will be due April 27th during our final exam period; topics/more information will be distributed/discussed in class.
GRADE DISTRIBUTION & SCALE:
Attendance & Participation: 10% of your final grade. Presentation: 15%. Reflections: 15%. Projects: 45% (each, 15%). Final Paper: 15%. Each extra credit is worth up to 5-points on your lowest scoring assignment. A (100-94); A- (93-90); B+ (89-87); B (86-83); B- (82-80); C+ (79-77); C (76-73); C- (72-70); D+ (69-67); D (66-60); F (59-0). Grade disputes settled by personal meeting reviewing totality of class work.
EVALUATION CRITERIA: Attendance and Participation is expected and is fundamental to success in the class. It will be evaluated by a broad definition of active engagement that requires the presence of both the body and mind, so that sleeping in class or distraction by digital devices, etc., will be considered non-attendance, while active attention to and engagement in the class experience, coupled with preparation for the class, which includes evidencing completion of readings and careful reflection upon the material, will be understood as what is expected. Good participation is most easily met by thoughtfully responding to and volunteering questions and contributing positively to discussion in class (i.e., preparation for the class is required for thoughtful contributions; mere chatter is rarely productive), but it also extends beyond such verbal communication to include the active attention to lecture and discussion, respectful listening, evidencing peer and small group conversation, discussion and email communication with the professor, and the incorporation of discussed ideas into your written work. If a class is missed, one is still responsible for the material due and covered that day. Missing 3-5 classes (except for those allowed by a “Provost’s Excuse”) will reduce one’s Attendance & Participation grade by a letter per class (from an A to B for 3 absences, C for 4, D for 5). Per University policy, any student missing 3x the class meetings per week or more (for us, 6+ classes), including otherwise excusable absences or days missed due late registration but excluding “Provost Excuses,” must automatically, immediately receive the “FN” grade. Each student is fully responsible for verifying and correcting, if necessary, his/her registration status. Group Presentations evaluated equally on oral and written components per evidence of equal participation, quality of content (i.e., clear, accurate summary, thoughtful reflections/questions), and of presentation (i.e., complete, effectively communicated, discussion moderated, writing adequately clear). Augustine Reflections evaluated by quality of content (i.e., demonstrates clear, accurate textual understanding and thoughtful, well-supported theoretical reflection) and completeness of assignment (i.e., form and format requirements met; writing is adequately clear). Projects evaluated primarily by quality of content (i.e., rigorous, accurate textual engagement and evidence, thoughtful analysis and interpretation), but also by evidence of equal participation and quality of presentation (i.e., clear and effective communication of parts/whole; attention to form, tone, style). Final Papers evaluated by quality of content (i.e., clear thesis; well-supported argument; thoroughly demonstrate accurate textual understanding and ample theoretical reflection) and quality of writing (i.e., form and format requirements met; consideration of style; grammatically correct; proof-read). Late Assignments: will only be accepted within one week following their due date, and will receive a ten-point penalty unless arrangements for a brief extension have been made in advance. Missing a presentation or project will require the completion of a supplemental, equivalent assignment.
EXTRA CREDIT ASSIGNMENTS:
1) Read one of the following selections available online and write a three-page typed analysis that (a) offers its succinct summary, (b) delineates its main argument(s), (c) and closes with your thorough evaluation of and reflection on the work and its relation to course materials/ideas.
Julian of Norwich’s Revelations of Divine Love (available at: http://www.ccel.org/ccel/julian/revelations.toc.html)
Machiavelli’s The Prince, Chapter XIX (www.gutenberg.org/etext/1232)
Bernard of Clairvaux’s On Loving God, Chs.I-IV (www.ccel.org/ccel/bernard/loving_god.toc.html)
Omar Khayyam’s The Rubaiyat, 1-50 (www.fordham.edu/halsall/basis/omarkhayyam-rub2.asp)
Ibn Sina’s (Avicenna) Remarks and Admonitions, Part One: Logic, choose any one of the ten “Methods” (http://www.muslimphilosophy.com/books/inati1.pdf)
Richard de Bury’s The Philobiblon, Prologue, Chs.1-2 (www.gutenberg.org/files/626/626.txt)
Anonymous’ Cloud of Unknowing, Chs.1-6 (www.ccel.org/ccel/anonymous2/cloud.toc.html)
The Trial of Joan of Arc, pp.27-47 (www.fordham.edu/halsall/basis/joanofarc-trial.asp)
Mullā Ṣadrā, The Elixir of the Gnostics, pp.2-28 (on Blackboard)
David P. Goldman’s “The Divine Music of Mathematics,” pp.1-8 (on Blackboard)
Binyamin Abrahamov’s “Al-Ghazali’s Theory of Divine Love in Kitab Al-Mahabba,” §§1-4 (on Blackboard)
Seth L. Sanders’ “Performative Exegesis,” Paradise Now: Essays on Early Jewish & Christian Mysticism, 57-79 (on Blackboard)
2) Select and watch one of the films listed below (or an unlisted film related to the Middle Ages), and write a three-page typed analysis with (a) a plot summary highlighting details philosophically relevant to course material, and (b) your thorough aesthetic and philosophical evaluation. If sensitive to adult content, please consult summations or reviews or ask my advice before viewing any of these films.
Igmar Bergman’s “The Seventh Seal” (Swedish, 1957).
Robert Bresson’s “Diary of a Country Priest” (French, 1951).
Jean-Jacques Annaud’s “The Name of the Rose” (Italian, 1986).
Akira Kurosawa’s “Throne of Blood” (Japanese, 1957).
Carl Theodor Dreyer’s “The Passion of Joan of Arc” (French, 1928).
3) Select any of the medieval artistic periods below, consult its resources and conduct your own light (but scholarly) research, and select one specific subtopic &/or work for analysis; compose a three-page typed analysis with (a) a summation of your research, (b) link to image of your selected work, (c) thoughtful aesthetic analysis of the selected work, and (d) conclude with your philosophical reflection on the relation of the work to some idea from class readings or themes.
Byzantium Art & Architecture: consult these resources, then select focus from latter or list below:
> Book of Kells (ca.800, Irish) illum. codex, Gospels, New Testament
> Khamsa of Nizami (12th c., Persian) illum. man. by Nizami Ganjavi
> The Book of Knowledge of Ingenious Mechanical Devices (12th c., Turkey) illum. man. by Ismail al-Jazari
> Hours of Jeanne d’Evreux (ca.1324, France), Gothic illum. miniature book of hours (Chrs. Devotional)
> The Black Hours (ca. 15th c., Belgium?) book of hours on vellum painted black, text in metallics
If more extra credit assignments are desired, please see me; while there is no maximum cap on the number of extra credit assignments you may complete, a deadline will be given in class for all work.
ELECTRONIC SUPPLEMENTS and NOTES:
Some readings (noted above/below) will be provided through our course Blackboard site. In addition, optional, helpful summations of course lectures and additional directly related and tangential materials provided on our external class website at: www.aquestionofexistence.com under the “Medieval Philosophy” tab and, forthcoming, at: https://threshold-to-lintel.weebly.com/medieval.html.
III) UNIVERSITY POLICIES and Requirements:
Honor Code:
The Belmont community values personal integrity and academic honesty as the foundation of university life and the cornerstone of a premiere educational experience. Our community believes trust among its members is essential for both scholarship and effective interactions and operations of the university. As members of the Belmont community, students, faculty, staff, and administrators are all responsible for ensuring that their experiences will be free of behaviors which compromise this value. To uphold academic integrity, the university has adopted an Honor System of students-faculty working together to establish the optimal conditions for honorable academic work guided by the Student Honor Pledge:
“I will not give or receive aid during examinations; I will not give or receive false or impermissible aid in course work, in the preparation of reports, or in any other type of work that is to be used by the instructor as the basis of my grade; I will not engage in any form of academic fraud. Furthermore, I will uphold my responsibility to see to it that others abide by the spirit and letter of this Honor Pledge.”
Thus, I have a zero-tolerance policy for academic dishonesty and, especially, plagiarism, which includes, but is not limited to, the summary, paraphrase, or direct quotation of either published or unpublished work of another without full and clear citation. Consequences for all academic dishonesty: notification of violation to the Office of Community Accountability; zero score on the assignment; no opportunity for resubmission; possible further repercussions per school policy. For questions on academic (dis)honesty or plagiarism, please consult University Handbook, academic advisor, or me.
Accommodation of Disabilities:
In compliance with Section 504 of the Rehabilitation Act and the Americans with Disabilities Act, Belmont University will provide reasonable accommodation of all medically documented disabilities. If you have a disability and would like the university to provide reasonable accommodations of the disability during this course, please notify the Office of the Dean of Students located in Beaman Student Life Center (615-460-6407) as soon as possible.
Course Evaluations:
The University urges and expects all students to participate in all course evaluations, providing honest feedback to the instructor and institution about the specific aspects and elements of the course. Additionally, I highly encourage your evaluation throughout the semester and engaging such dialogue so as to actively engage with the “how” and “why” of your education and “how” and “what” we cover.
Etcetera:
Please respect the purpose of the class by refraining from the use of (and distraction by) cell phones, computers, and other digital devices; exceptions permitted for readings given in .pdf format.
I highly encourage you to email, come to office hours, and/or set up an appointment with me about any questions, concerns, etc. about the class and its material.
Any changes to our schedule and/or policies will be announced in class and amended on Blackboard.
IV) READING AND ASSIGNMENT SCHEDULE:
January Readings and assignments due ON day listed M. 8: Course Introduction W. 10: Historical & Philosophical Introduction
M. 15: No Classes ~ MLK jr. Holiday (T.16:Last day for registration changes with refund) W. 17: Augustine’s Confessions, Bks. I-II
M. 22: Augustine’s Confessions, Bk. VII W. 24: Augustine’s Confessions, Bk. VIII
M. 29: Augustine’s Confessions, Bk. X, Chs.1-29 W. 31: Augustine’s Confessions, Bk. XI & Augustine Reflections Due
February M. 5: Boethius’ The Consolation of Philosophy, Bk. I W. 7: Boethius’ The Consolation of Philosophy, Bk. II
M. 12: Boethius’ The Consolation of Philosophy, Bk. III (T.13: Last day to withdraw with a “W”) W. 14: Boethius’ The Consolation of Philosophy, Bk. IV
M. 19: Boethius’ The Consolation of Philosophy, Bk. V W. 21: Augustine & Boethius Project
M. 26: Pseudo-Dionysius’ The Mystical Theology, Chs. 1-5, pp. 153-41 W. 28: Pseudo-Dionysius’ The Mystical Theology, Chs. 1-5, pp. 153-41
March M. 5 & W. 7: No Classes ~ Spring Break (5th – 9th)
M. 12: Pseudo-Dionysius’ The Divine Names, Chs. 1-3, pp. 49-71 W. 14: Pseudo-Dionysius’ The Divine Names, Ch. 4, pp.71-96
M. 19: Al-Ghazzali’s On Knowing Yourself and God, pp. 7-40 W. 21: Al-Ghazzali’s On Knowing Yourself and God, pp. 41-64
M. 26: Pseudo-Dionysius & Al-Ghazzali Project (M.26: Last day to withdraw w/ “WP”/“WF”) W. 28: No Classes ~ Easter Break (29th – 30th)
April M. 2: Saint Anselm’s Proslogion, Prologue, Chs. 1-26, pp.2-25 W. 4: Saint Anselm’s Proslogion, Gaunilo’s Reply, Anselm’s Reply, pp. 28-46
M. 9: Saint Anselm’s Proslogion, Gaunilo’s Reply, Anselm’s Reply, pp. 28-46 W. 11: Saint Aquinas’ Summa Theologica I, Question 2, pp. 17-24 (on Blackboard)
M. 16: Saint Aquinas’ Summa Theologica I, Question 2, pp. 17-24 (on Blackboard) W. 18: Anselm & Aquinas Project
M. 23: Last Class: Reconsideration of Medieval Philosophy: A Semester’s Review
Final Exam: Fri., April 27th, 5-7 p.m., in our regular classroom: Final Paper Due