William of Ockham - Revision history

Ockham at 16:37, 26 May 2011

2011-05-26T16:37:48Z

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Ockham: /* Life */

2011-05-26T15:31:03Z

Life

Ockham: /* Life */

2011-05-26T15:11:09Z

Life

Ockham: /* Life */

2011-05-26T15:08:22Z

Life

Ockham at 09:15, 26 May 2011

2011-05-26T09:15:56Z

Ockham at 09:15, 26 May 2011

2011-05-26T09:15:32Z

Ockham at 08:10, 26 May 2011

2011-05-26T08:10:41Z

Ockham: /* Quodlibetal Questions 1322-24 */

2011-05-26T08:09:33Z

Quodlibetal Questions 1322-24

Ockham: /* Treatise on Predestination (1321-24). */

2011-05-26T08:08:38Z

Treatise on Predestination (1321-24).

Ockham: /* Summa of Logic */

2011-05-26T08:08:17Z

Summa of Logic

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 In this period, Ockham also began his ''Quodlibeta'', completed in Avignon c.1325, and revised his ''Sentences'' commentary (resulting in the ''Ordinatio'', the version of the commentary that Ockham defended before the examination committee in Avignon). Ockham encountered opposition to the work he completed in England, even from fellow friars such as Walter Chatton, whose students accused Ockham of heresy<ref>Adam de Wodeham, ''Lectura Secunda'', ed. R. Wood and G. Gal I 12-16</ref>. This Franciscan opposition probably also led to Ockham’s appearance before the provincial chapter of 1323.
-By 1324, John Lutterell, a former chancellor of Oxford university, had questioned Ockham’s orthodoxy, and Ockham was summoned to the papal court at Avignon. Arriving in Avignon between January and May 1324, he stayed there while his theological and philosophical works were being examined.  In 1326 the commission, headed by Durand of St. Pourçain, concluded that 51 propositions in Ockham's writing deserved censure, but they were never formally condemned by the Pope.  In 1237, the Franciscan minister general Michael of Cesena arrived in Avignon. Ockham met Cesena and became embroiled in the dispute about Francisan poverty, about whether Christ and his disciples had ever owned anything.
+By 1324, John Lutterell, a former chancellor of Oxford university, was questioning Ockham’s orthodoxy, and Ockham was summoned to the papal court at Avignon. Arriving in Avignon between January and May 1324, he stayed there while his theological and philosophical works were being examined.  In 1326 the commission, headed by Durand of St. Pourçain, concluded that 51 propositions in Ockham's writing deserved censure, but they were never formally condemned by the Pope.  In 1237, the Franciscan minister general Michael of Cesena arrived in Avignon. Ockham met Cesena and became embroiled in the dispute about Francisan poverty, about whether Christ and his disciples had ever owned anything.
 At the request of Michael, Ockham began to study John XXII’s views on Franciscan poverty, concluding that the pope’s views were heretical. The dispute forced him to leave Avignon for Pisa with Michael and other dissidents on May 26, 1328.  On June 6, 1328, Ockham was officially excommunicated - not for his writings, but for leaving Avignon without permission.

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 == Life ==
-[[File:Ockhamchurch.JPG|thumb|right|260px|Village church in Ockham, Surrey]]
+[[File:Ockhamchurch.JPG|thumb|right|260px|Church in Ockham, Surrey.  The building dates from about 1220]]
 William was born in 1287 in the village of Ockham (probably the village of that name near London in Surrey). He probably entered the Franciscans at London as ''puer oblatus'', when he was seven or eight, where he would have received instruction in grammar and elementary logic, as well as an introduction to Franciscan life. After his novitiate, he embarked on more advanced studies of logic and philosophy in London, and he was ordained subdeacon at the age of eighteen in 1306. He continued to study philosophy and theology until he was admitted to the lectorate program at the Oxford ''studium'' in 1310.

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 In this period, Ockham also began his ''Quodlibeta'', completed in Avignon c.1325, and revised his ''Sentences'' commentary (resulting in the ''Ordinatio'', the version of the commentary that Ockham defended before the examination committee in Avignon). Ockham encountered opposition to the work he completed in England, even from fellow friars such as Walter Chatton, whose students accused Ockham of heresy<ref>Adam de Wodeham, ''Lectura Secunda'', ed. R. Wood and G. Gal I 12-16</ref>. This Franciscan opposition probably also led to Ockham’s appearance before the provincial chapter of 1323.
-By 1324, John Lutterell, a former chancellor of Oxford university, had complained about Ockham’s orthodoxy, and Ockham was summoned to the papal court at Avignon. Arriving in Avignon between January and May 1324, he stayed there while his theological and philosophical works were being examined.  In 1326 the commission, headed by Durand of St. Pourçain, concluded that 51 propositions in Ockham's writing deserved censure, but they were never formally condemned by the Pope.  In 1237, the Franciscan minister general Michael of Cesena arrived in Avignon. Ockham met Cesena and became embroiled in the dispute about Francisan poverty, about whether Christ and his disciples had ever owned anything.
+By 1324, John Lutterell, a former chancellor of Oxford university, had questioned Ockham’s orthodoxy, and Ockham was summoned to the papal court at Avignon. Arriving in Avignon between January and May 1324, he stayed there while his theological and philosophical works were being examined.  In 1326 the commission, headed by Durand of St. Pourçain, concluded that 51 propositions in Ockham's writing deserved censure, but they were never formally condemned by the Pope.  In 1237, the Franciscan minister general Michael of Cesena arrived in Avignon. Ockham met Cesena and became embroiled in the dispute about Francisan poverty, about whether Christ and his disciples had ever owned anything.
 At the request of Michael, Ockham began to study John XXII’s views on Franciscan poverty, concluding that the pope’s views were heretical. The dispute forced him to leave Avignon for Pisa with Michael and other dissidents on May 26, 1328.  On June 6, 1328, Ockham was officially excommunicated - not for his writings, but for leaving Avignon without permission.

← Older revision		Revision as of 09:15, 26 May 2011
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−	'''William of Ockham''' was an [[England\|English]] Franciscan and [[Scholasticism\|scholastic]] philosopher, from Ockham, Surrey, a small village in Surrey, in England. He is considered, along with [[Thomas Aquinas]] and [[Duns Scotus]], to be one of the major figures of medieval thought. Commonly known for ''Ockham's Razor'', the methodological principle that bears his name (although he was not the originator of the principle), Ockham also produced important works on [[logic]], physics, and theology. He is probably best known for his ardent defence of ''nominalism'', the doctrine that "we should not multiply entities according to the multiplicity of terms", i.e. we should not suppose that everything that looks like ~~the~~ name ~~of a thing~~ actually names something real, outside the mind. In the Church of England, his commemoration day is [[April 10]].	+	'''William of Ockham''' was an [[England\|English]] Franciscan and [[Scholasticism\|scholastic]] philosopher, from Ockham, Surrey, a small village in Surrey, in England. He is considered, along with [[Thomas Aquinas]] and [[Duns Scotus]], to be one of the major figures of medieval thought. Commonly known for ''Ockham's Razor'', the methodological principle that bears his name (although he was not the originator of the principle), Ockham also produced important works on [[logic]], physics, and theology. He is probably best known for his ardent defence of ''nominalism'', the doctrine that "we should not multiply entities according to the multiplicity of terms", i.e. we should not suppose that everything that looks like a name, actually names something real, outside the mind. In the Church of England, his commemoration day is [[April 10]].

	== Life ==		== Life ==

← Older revision		Revision as of 09:15, 26 May 2011
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−	'''William of Ockham''' was an [[England\|English]] Franciscan and [[Scholasticism\|scholastic]] philosopher, from Ockham, Surrey, a small village in Surrey, in England. He is considered, along with [[Thomas Aquinas]] and [[Duns Scotus]], to be one of the major figures of medieval thought. Commonly known for ''Ockham's Razor'', the methodological principle that bears his name (although he was not the originator of the principle), Ockham also produced important works on [[logic]], physics, and theology. He is probably best known for his ardent defence of ~~hominalism~~, the doctrine that "we should not multiply entities according to the multiplicity of terms", i.e. we should not suppose that everything that looks like the name of a thing actually names something real, outside the mind. In the Church of England, his commemoration day is [[April 10]].	+	'''William of Ockham''' was an [[England\|English]] Franciscan and [[Scholasticism\|scholastic]] philosopher, from Ockham, Surrey, a small village in Surrey, in England. He is considered, along with [[Thomas Aquinas]] and [[Duns Scotus]], to be one of the major figures of medieval thought. Commonly known for ''Ockham's Razor'', the methodological principle that bears his name (although he was not the originator of the principle), Ockham also produced important works on [[logic]], physics, and theology. He is probably best known for his ardent defence of ''nominalism'', the doctrine that "we should not multiply entities according to the multiplicity of terms", i.e. we should not suppose that everything that looks like the name of a thing actually names something real, outside the mind. In the Church of England, his commemoration day is [[April 10]].

	== Life ==		== Life ==

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 Book I survives in an ''ordinatio'' or revised and corrected version, approved by the author himself for publication. Books II-IV survive only as a ''reportatio'' a transcript of lectures, taken down by a 'reporter', without the benefit of later revisions or corrections by the author.
-''[[Directory:Logic Museum/Commentaries on the Sentences (Ockham)|Quaestiones et decisiones in IV libros Sententiarum]]'', published by Ioannes Trechsel, Lyon 1495.
+*''[[Directory:Logic Museum/Commentaries on the Sentences (Ockham)|Quaestiones et decisiones in IV libros Sententiarum]]'', published by Ioannes Trechsel, Lyon 1495.
 === Commentaries on the old logic (1321-24) ===
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 Commentaries on Porphyry's Isagoge and of Aristotle's Categories, On Interpretation, and Sophistic Refutations .
-Kluge, Eike-Henner W., trans. 1973-74. “William of Ockham's Commentary on Porphyry: Introduction and English Translation.” Franciscan Studies 33, pp. 171-254, and 34, pp. 306-82.
+*Kluge, Eike-Henner W., trans. 1973-74. “William of Ockham's Commentary on Porphyry: Introduction and English Translation.” Franciscan Studies 33, pp. 171-254, and 34, pp. 306-82.
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 === Eight Questions on the Power of the Pope ===
-Eight Questions on the Power of the Pope (1340-41).
+Eight Questions on the Power of the Pope (1340-41). Eight Questions on the Power of the Pope, reporting and comparing various opinions on the powers of the pope in relation to the Roman Empire.
 == Influence ==

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 The seven ''Quodlibeta'' are probably the record of disputations held in the Franciscan house near London where Ockham taught after finishing at Oxford.  The disputations probably took place between the Autumn of 1322 and 1324, between Ockham and his critic Walter Chatton.  The disputed subjects range from grammar and logic to metaphysics, epistemology and ethics. The work was revised by Ockham in Avignon 1324-25.
-''Quodlibeta Septem'', edited by Joseph C. Wey, C.S.B. St. Bonaventura University, NY, 1980, 838pp.
+*Joseph C. Wey (ed.) ''Quodlibeta Septem'', St. Bonaventura University, NY, 1980, 838pp.
+* Freddoso, Alfred J., and Kelly, Francis E., (trans.) 1991. Quodlibetal Questions. New Haven, Conn.: Yale University Press.
 === Commentaries on the Physics (1322-24) ===

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 Treatise on Predestination and God's Foreknowledge with Respect to Future Contingents
-Adams, Marilyn McCord, and Kretzmann, Norman, trans. 1983. William of Ockham: Predestination, God's Foreknowledge, and Future Contingents. 2nd ed. Indianapolis: Hackett.
+*Adams, Marilyn McCord, and Kretzmann, Norman, trans. 1983. William of Ockham: Predestination, God's Foreknowledge, and Future Contingents. 2nd ed. Indianapolis: Hackett.
 === Quodlibetal Questions 1322-24===

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 Latin: ''Summa Logicae''
-Loux, Michael J. 1974. Ockham's Theory of Terms: Part I of the Summa Logicae. Notre Dame, Ind.: University of Notre Dame Press. Complete Translation.
+*Loux, Michael J. 1974. ''Ockham's Theory of Terms: Part I of the Summa Logicae''. Notre Dame, Ind.: University of Notre Dame Press. Complete Translation.
+*Freddoso, Alfred J., and Schuurman, Henry, trans. 1980. ''Ockham's Theory of Propositions: Part II of the Summa logicae''. Notre Dame, Ind.: University of Notre Dame Press.
-Freddoso, Alfred J., and Schuurman, Henry, trans. 1980. Ockham's Theory of Propositions: Part II of the Summa logicae. Notre Dame, Ind.: University of Notre Dame Press.
+*Longeway, John Lee (2007), ''Demonstration and Scientific Knowledge in William of Ockham'', University of Notre Dame Press, Notre Dame, IN.  A translation of ''Summa Logicae III-II : De Syllogismo Demonstrativo'', with selections from the ''Prologue'' to the ''Ordinatio''.
 === Treatise on Predestination (1321-24).  ===