Walter Burley on divine Ideas

This paper focuses on the theory of divine ideas of Walter Burley (1275-1347). The medieval common theory of divine ideas, developed by Augustine, was intended to provide an answer to the question of the order and intelligibility of the world. The world is rationally organized since God created it according to the models existing eternally in his mind. Augustine's theory, however, left open problems such as reconciling the principle of God's unity with the plurality of ideas, the way in which ideas can or cannot be said to be eternal, their ontological status. Medieval authors discussed such questions until at least the late 14th century. By resorting to the semantic tool of connotation, Burley explains both in what way ‘idea' can signify the divine essence as much as the creatures (thereby reconciling the principle of God's unity with the multiplicity of ideas), and in what sense we can say that God has thought them from eternity, without slipping into a necessitarian view that undermines the principle of divine freedom. Moreover, by envisaging the objective mode of being as the only mode of being of ideas, he explains in what way they truly differ from one another on the basis of their different conceptual contents

Walter Burley on Co-Signification in Opaque Contexts

Foreshadowing in many ways theories of direct reference popular today, Walter Burley (died c. 1345) favors a theory of direct signification, according to which names directly signify things in the world. But he recognizes that opaque contexts, such as propositional attitude reports, represent a challenge to that theory. In response, Burley develops a sophisticated account of our noetic states, one according to which those states can be individuated more finely than in terms of their contents. Paired with a certain semantic analysis of propositional attitude reports, that account of our noetic states is ready-made to accommodate Burley’s commitment to direct signification even in the face of opacity considerations.

Oxford Studies in Medieval Philosophy Volume 8

Oxford Studies in Medieval Philosophy annually collects the best current work in the field of medieval philosophy. The various volumes print original essays, reviews, critical discussions, and editions of texts. The aim is to contribute to an understanding of the full range of themes and problems in all aspects of the field, from late antiquity into the Renaissance, and extending over the Jewish, Islamic, and Christian traditions. Volume 8 ranges widely over this terrain, including Caleb Cohoe on Augustine on happiness; Susan Brower-Toland on Augustine on perception; Mary Sirridge on Seneca’s influence on Anselm; Taneli Kukkonen on al-Ghazālī’s meditations in comparison with later traditions; David Cory on how Aquinas’s soul moves the body; Michael Szlachta on Thomas of Sutton’s theory of will; Nathaniel Bulthuis on Walter Burley and opaque signification; and Jenny Pelletier on Ockham’s theory of ownership.

Metamorphosis of the Architectural Space of Goetheanum

In the beginning of the XX century, political, economic, and demographic revolutions contributed to the emergence of extraordinary people. In architecture, they were Frank Lloyd Wright, Antonio Gaudí, Frank Owen Gary, Le Corbusier, Hugo Hering, Alvar Aalto, Hans Sharun, Walter Burley Griffin, and Marion Mahony Griffin. Each of them was given a lot of attention in the media resources and their creativity was researched in different fields of knowledge. However, Rudolf Steiner’s work remains controversial to this day. Although many of the architects mentioned above enthusiastically commented on Steiner’s architectural works, there was always ambiguity in the perception of this mystic architect. Such a careful attitude to the work of the architect is due primarily to his worldview, his extraordinary approach to art and architecture in particular, because it is in architecture that Steiner was able to implement the basic tenets of anthroposophy, which he founded. The purpose of this study is to determine the content of the spatial structure of Steiner’s architecture, which makes it unique in the history of architectural heritage. The authors offer the scientific community the first article in a series of articles on the anthroposophical architecture of Rudolf Steiner and the philosophical concept that influenced the formation of this architecture.