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By Lewis White Beck

Early German Philosophy is a finished background of German philosophy from its medieval beginnings to close the tip of the eighteenth century.In exploring the spirit of German highbrow existence and its forte from that of different nations, Beck devotes entire chapters to 4 nice philosophers -- Nicholas of Cusa, Leibniz, Lessing and Kant -- and broadly examines many others, together with Albertus Magnus, Meister Eckhart, Paracelsus, Kepler, Mendelssohn, Wolff and Herder. wondering motives of philosophy via the racial or ethnic personality of its exponents, Beck’s end is that German philosophy constructed as a chain of various responses to the old reports of the German humans. The peculiarities of German philosophy has to be considered within the gentle of German political difficulties and academic buildings. specifically he stresses the significance of the connections among philosophy and Germany’s highbrow, literary, non secular, and political background. This key paintings has been out of print for a few years.

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Hence what we call "German philosophy," simply because we have no better name for it, is at first hardly more than a series of episodes in what is now Germany, whose intellectual connections must be found in what was going on in other regions. In this respect, German philosophy was even more of an accidental conglomeration of apparently isolated thoughts than French philosophy or English philosophy, and European philosophy would probably have been little different from St. Ambrose to St. Albert the Great had the region between the Rhine and the Oder been a wasteland; in fact the Rhineland itself could have been empty, without serious loss to philosophy.

The third division, Metaphysica, also called prima philosophia, or diyiria philosophia, and sometimes simply theologia, is knowledge of intelligible being by the exercise of reason alone. There are two ways of knowing intelligible being—by the exercise of reason alone, and by revelation. Reason, though it conceives of God as the first cause of the world, cannot adequately conceive him because it is finite and complex and God is infinite and simple. This principle of the likeness of the intellect to what it knows is fundamental throughout Albert's work.

167-169. In the use of sic et non in its simplest form—collecting contradictory sentences of the Fathers and reconciling them—Abelard was anticipated by Bernold of Constance (d. 1100). On Bernold, see Martin Grabmann, Geschichte der scholastischen Methods (Freiburg: Herder, 1911), I, 234-239; Grabmann calls him "one of the most significant theological writers of Germany in the last decades of the eleventh century" (p. 2 3 4 ) . 7 Didascdicon, trans. Taylor, p. 101. 6 26 | Early German Philosophy ing.

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