دانلود کتاب Medieval Philosophy Redefined: The Development of Cenoscopic Science, AD 354 to 1644 (From the Birth of Augustine to the Death of Poinsot)

John of St. Thomas's [*Tractatus de Angelis*](https://isidore.co/calibre#panel=book_details&book_id=7912), mentioned on p. 458 [PDF p. 499] of *Medieval Philosophy Redefined*. I read somewhere that John of St. Thomas wrote more than the Angelic Doctor on angels (but not as much as the (overly?)-verbose Suárez!). Deely says "The earlier yet longer, 632 folio [vs. Poinsot's 248 folio] page treatment in [Suárez['s *De Angelis* ]](https://isidore.co/calibre#panel=book_details&book_id=4653), is fully known to and taken into account by Poinsot".
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Up to now, "medieval philosophy" has suffered from the absence of any positive definition which would give coherence to the period as a whole. The positive terms for a redefining of medieval thought, as accomplished in this book, result from developing the neglected but intertwined consequences of two simple facts. The first is the fact, generally recognized, that from its beginning in the lifetime of Augustine to its demise in the lifetime of Galileo, Poinsot, and Descartes (when transition was made to our national languages), intellectual life was communicated principally in the Latin language. The second is the fact, unnoticed by the principal historians of philosophy (and medieval philosophy in particular from the late 19th to the end of the 20th century), that the general notion of sign as a reality upon the action of which depends the whole of human knowledge, including science in the modern sense, was an original initiative of Latin thought---an idea without counterpart in the ancient Greek period of philosophy's first development. --
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In a statement published for Paul Cobley’s edition of Realism for the 21st Century. A John Deely Reader, Umberto Eco wrote that “John Deely has not only paid attention to the Second Scholasticism but also to the first one”. In the present book, Deely goes one step further, by establishing the continuity of the Latin Age as a whole. He shows how the Latin thinkers demonstrated the presuppositions and created the framework of critical thought that made possible and inevitable the turn to science in the modern sense. The book thus shows how and why critical achievements of the Latins remain requisite, even today, for the proper understanding of science and technology as offshoot of the “Way of Signs” upon which all of thought, as also evikytuib as a whole, perforce travels.
“With the sophistic modern and Enlightenment misconceptions about philosophy’s nature and history daily crashing and burning around us, Deely’s unconventional way of understanding medieval philosophy is like a breath of fresh air amid intellectual smog. This is a great book, the single most important study of medieval thought in half a century or more. It deserves an unbiased hearing by anyone today claiming to be a serious philosopher.” — Peter A. Redpath
Founding Chairman, Universities of Western Civilization Chairman of the Board, The International Etienne Gilson Society
“Drawing upon the thought of John Poinsot and Charles Pierce, John Deely has opened a distinctively postmodern path to the metaphysics of being, at once illuminating much of this ancient tradition while casting new light upon it in the context of contemporary thought. His treatment notably of St. Thomas is not merely a return to an earlier thinker, but an opening to a different path, at once in profound agreement with St. Thomas and yet heretofore unexplored. This book, thus, not only constitutes a return to a past era, but shows this era in a new light that illuminates as well the contemporary scene.”— Kenneth L. Schmitz
Professor Emeritus, University of Toronto, Canada Pontifical John Paul II Institute for Studies on Marriage and Family, Washington, D.C.