Eleonore Stump

It is hard to overestimate the importance of the work of Augustine of Hippo, both in his own period and in the subsequent history of Western philosophy. Until the thirteenth century, when he may have had a competitor in Thomas Aquinas, he was the most important philosopher of the medieval period. Many of his views, including his theory of the just war, his account of time and eternity, his understanding of the will, his attempted resolution of the problem of evil, and his approach to the relation of faith and reason, have continued to be influential up to the present time. In this 2001 volume of specially-commissioned essays, sixteen scholars provide a wide-ranging and stimulating contribution to our understanding of Augustine, covering all the major areas of his philosophy and theology.

Recent work on the subject of faith has tended to focus on the epistemology of religious belief, considering such issues as whether beliefs held in faith are rational and how they may be justified. Richard Swinburne, for example, has developed an intricate explanation of the relationship between the propositions of faith and the evidence for them. Alvin Plantinga, on the other hand, has maintained that belief in God may be properly basic, that is, that a belief that God exists can be part of the foundation of a rational noetic structure. This sort of work has been useful in drawing attention to significant issues in the epistemology of religion, but these approaches to faith seem to me also to deepen some long-standing perplexities about traditional Christian views of faith.

It has been over a decade since the first edition of The Cambridge Companion to Augustine was published. In that time, reflection on Augustine's life and labors has continued to bear much fruit: significant new studies into major aspects of his thinking have appeared, as well as studies of his life and times and new translations of his work. This new edition of the Companion, which replaces the earlier volume, has eleven new chapters, revised versions of others, and a comprehensive updated bibliography. It will furnish students and scholars of Augustine with a rich resource on a philosopher whose work continues to inspire discussion and debate.

This 1982 book is a history of the great age of scholastism from Abelard to the rejection of Aristotelianism in the Renaissance, combining the highest standards of medieval scholarship with a respect for the interests and insights of contemporary philosophers, particularly those working in the analytic tradition. The volume follows on chronologically from The Cambridge History of Later Greek and Early Medieval Philosophy, though it does not continue the histories of Greek and Islamic philosophy but concentrates on the Latin Christian West. Unlike other histories of medieval philosophy that divide the subject matter by individual thinkers, it emphasises the parts of more historical and theological interest. This volume is organised by those topics in which recent philosophy has made the greatest progress.

Although Thomistic philosophy has often been equaled to a Christianized Aristotelianism, Eleonore Stump weakens this common conception through the unraveling of the notions of virtue and passion within the Thomistic ethics, and comparing these with their Aristotelian counterparts.The exposition of the Thomistic theory of virtue serves as a starting point to the development of the classification of the passions that Thomas Aquinas presents. Given their different cultures, one pagan and the other Christian, Aristotle and Thomas Aquinas construct two different theoretical apparatus, dependant on their own fundamental final realities: non-personal metaphysics for the former, and Trinity for the latter. In the case of Aquinas, the perfection of virtues and the passions do not only depend on rationality, but God plays a main role in this respect.