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Martin Tracey

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Areas of Interest
Normative Ethics
Medieval and Renaissance Philosophy
  • All publications (5)
  •  13
    Namenregister
    with Jan A. Aertsen, Albert Zimmermann, Silvia Donati, Detlef Thiel, Andreas Speer, Jeremiah Hackett, George Molland, Jürgen Sarnowsky, Cecilia Trifogli, Marek Gensler, Elźbieta Jung-Palczewska, John E. Murdoch, Edith Dudley Sylla, Georgi Kapriev, Henryk Anzulewicz, Wilhelm Metz, Olivier Boulnois, Markus Enders, Yossef Schwarz, Josep Ignasi Saranyana, Olli Hallamaa, Stephen Gersh, Christoph Kann, Udo Reinhold Jeck, Tzotcho Boiadjiev, Achim Wurm, Rolf Schönberger, Johann Kreuzer, Marina Smyth, Brigitte Stark, Marie Bláhová, Anna-Dorothee Von Den Brincken, Verena Epp, Ivan Hlaváček, Götz-Rüdiger Tewes, Johannes Zahlten, Bruno Reudenbach, Hanns Peter Neuheuser, Kirstin Faupel-Drevs, Christian Berger, Klaus Wolfgang Niemöller, Wilhelm Kölmel, Charlotte E. Haver, Nicolas Bock, Wolfgang Jung, and Hans Gerhard Senger
    In Jan A. Aertsen & Andreas Speer (eds.), Raum und Raumvorstellungen im Mittelalter, De Gruyter. pp. 829-916. 1998.
  •  14
    Albert the Great on Possible Intellect as locus intelligibilium
    In Jan A. Aertsen & Andreas Speer (eds.), Raum und Raumvorstellungen im Mittelalter, De Gruyter. pp. 287-303. 1998.
  •  2
    The Character of Aristotle's Nicomachean Teaching in Albert the Great's "Super Ethica Commentum Et Quaestiones"
    Dissertation, University of Notre Dame. 2000.
    Around 1250 Albert the Great made the Nicomachean Ethics the subject of lectures and disputations at the Dominican studium in Cologne. In doing so, he departed from the received curriculum at such studia. His decision appears to have alarmed certain of his confreres, who believed that the study of libri gentilium was neither profitable nor salutary for Christian students. Our study examines what the Super Ethica commentum et quaestiones reveals about the intellectual reasons Albert had for incor…Read more
    Around 1250 Albert the Great made the Nicomachean Ethics the subject of lectures and disputations at the Dominican studium in Cologne. In doing so, he departed from the received curriculum at such studia. His decision appears to have alarmed certain of his confreres, who believed that the study of libri gentilium was neither profitable nor salutary for Christian students. Our study examines what the Super Ethica commentum et quaestiones reveals about the intellectual reasons Albert had for incorporating the Nicomachean Ethics into the curriculum at Cologne. ;Foremost among his intellectual reasons was his belief that it was important for students at Dominican studia to know what unaided human reason determines about human action, and his conviction that Aristotle's Nicomachean Ethics could serve as a peerlessly authoritative guide. ;This conviction about Aristotle's Nicomachean teaching comes to expression in Albert's replies to three questions in the Super Ethica. First, does Aristotle's Nicomachean teaching ever contradict Christian faith? Second, does it express scientific knowledge about human action? Third, is it "more rational" than Plato's teaching on comparable topics? His replies to all three questions are affirmative. Albert strives to manifest the unremittingly rational character of the Nicomachean Ethics by showing that it does express scientific knowledge de moribus, that in places it contradicts faith, and that its accounts of certain moral, psychological and metaphysical topics are rationally superior to Plato's
    Mental States and Processes
  •  4
    Virtus in the Naples commentary on the Ethica nova (MS Naples, Biblioteca Nazionale, VIII G 8, ff. 4ra-9vb)
    In István Bejczy (ed.), Virtue ethics in the Middle Ages: commentaries on Aristotle's Nicomachean ethics, 1200 -1500, Brill. 2008.
    AristotleAristotle's Works
  •  2
    An Early 13th-Century Commentary on Aristotle's «Nicomachean Ethics» I, 4-10: The «Lectio cum Questionibus» of an Arts-Master at Paris in MS Napoli, Biblioteca Nazionale, VIII G 8, ff.4r-9v (review)
    Documenti E Studi Sulla Tradizione Filosofica Medievale 17 23-70. 2006.
    Si presenta qui l'edizione di uno dei primi commenti all'Etica Nicomachea conservato nel ms. Napoli, BN, VIII.G.8, ff.4ra-9vb. L'esposizione inizia al cap. 4 del libro I e si estende fino al cap. 10 del libro medesimo. Si tratta di un testo composto da un maestro di arti, probabilmente a Parigi, tra il 1225 e il 1240
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