A revisionist study of Roger Bacon, examining his writings in the context of his commitment to the medieval Church.

This volume deals with the philosophy and thought of Roger Bacon. It is an effort to bring Roger Bacon studies up to date. Attention is given to a wide range of topics: Bacon's life and works, Bacon's contribution to the trivium (language studies) and the quadrivium (scientific-mathematical studies), his notion of a science, his moral philosophy, Bacon's contribution to medicine, alchemy, astrology, Bacon's positions in physics and metaphysics, an up dated bibliography of Bacon studies and a review of the state of Bacon Manuscripts. The volume situates Roger Bacon in the context of 13th century philosophy and thought, as well as demonstrating his importance for later thinkers. It is expected that it will be a major new contribution to Medieval and Renaissance Studies.

This book is a collection of writings by the English philosopher and Franciscan friar Roger Bacon. It includes a fragment of his Opus Tertium, which had never been published before. This book provides a fascinating glimpse into the mind of one of the most important figures in Western philosophy and science, and is a must-read for anyone interested in the history of science and philosophy. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

The essays in this collection -- a selection of papers presented at the University of Sydney Centre for Medieval Studies workshop, ‘Travel and Cartography from Bede to the Enlightenment’ (August 22-23, 2001) – track a variety of travel narratives from the eighth century to the eighteenth. Their voyages, which extend from from the literal to the spiritual, the political, and the artistic, show how the concept of narrative mapping has changed over time, and how it encompasses cosmogony, geography, chorography, topography, and inventory. Each essay is concerned in some way with the application of the medieval geographical imagination, or with the enduring influence of that imagination upon post-medieval travel and discovery writing. This book will be of interest to undergraduate and postgraduate university students and to a broad range of academics across the disciplines of literature and history. It will be of particular interest to medievalists and scholars of the early modern period and to readers of, the new (1997) scholarly journal, Studies in Travel Writing. The volume will also appeal to a more general, informed readership interested in the history of travel and the history of ideas, early contact with indigenous people, and encounters between East and West.

Back in thirteenth-century Europe, in the early years of the great universities, learning was spiced with the danger of mob violence and a terrifyingly repressive religious censorship. Roger Bacon, a humble and devout English friar, seems an unlikely figure to challenge the orthodoxy of his day - yet he risked his life to establish the basis for true knowledge. Born c.1220, Bacon was passionately interested in the natural world and how things worked. Such dangerous topics were vetoed by his Order, and it was only when a new Pope proved sympathetic that he began compiling his encyclopaedia on everything from optics to alchemy - the synopsis took a year and ran to 800,000 words and he was never to complete the work itself. Sadly, the enlightened Pope died, and Bacon was tried as a magician and incarcerated for ten years. Legend transformed Bacon into a sorcerer, 'Doctor Mirabilis', yet he taught that all magic was based on fraud, and his books were the first flowering of the scientific thinking that would transform our world. He advanced the understanding of optics, made geographical breakthroughs later used by Columbus, predicted everything from horseless carriages to the telescope, and stressed the importance of mathematics to science, a significance ignored for 400 years. His biggest contribution was to insist that a study of the natural world by observation and exact measurement was the surest foundation for truth. Clegg uncovers the realities of life in a medieval university and friary, setting out the shadowy facts of Bacon's life alongside his writings. The result is both a fascinating biography and a picture of the age.

Was humanity created, or do humans create themselves? In this eagerly awaited English translation of Le Règne de l’homme, the last volume of Rémi Brague's trilogy on the philosophical development of anthropology in the West, Brague argues that, with the dawn of the Enlightenment, Western societies rejected the transcendence of the past and looked instead to the progress fostered by the early modern present and the future. As scientific advances drained the cosmos of literal mystery, humanity increasingly devalued the theophilosophical mystery of being in favor of omniscience over one’s own existence. Brague narrates the intellectual disappearance of the natural order, replaced by a universal chaos upon which only humanity can impose order; he cites the vivid histories of the nation-state, economic evolution into capitalism, and technology as the tools of this new dominion, taken up voluntarily by humans for their own ends rather than accepted from the deity for a divine purpose. Brague’s tour de force begins with the ancient and medieval confidence in humanity as the superior creation of Nature or of God, epitomized in the biblical wish of the Creator for humans to exert stewardship over the earth. He sees the Enlightenment as a transition period, taking as a given that humankind should be masters of the world but rejecting the imposition of that duty by a deity. Before the Enlightenment, who the creator was and whom the creator dominated were clear. With the advance of modernity and banishment of the Creator, who was to be dominated? Today, Brague argues, “our humanism . . . is an anti-antihumanism, rather than a direct affirmation of the goodness of the human.” He ends with a sobering question: does humankind still have the will to survive in an era of intellectual self-destruction? The Kingdom of Man will appeal to all readers interested in the history of ideas, but will be especially important to political philosophers, historical anthropologists, and theologians.