Faith and Rhetoric in Giles of Rome

N. Faucher
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Abstract

Giles of Rome’s view of faith in the reportatio of his questions on book III of the Sentences (q. 38, d. 23) is founded on a likening of faith to rhetoric. The firm intellectual assent that characterizes them both is caused by the will, motivated by emotion, or affective bias. This paper argues that this is made possible by Giles’ move away from Aquinas’ position on the assent produced by rhetorical discourse, which Aquinas thought to be of little certainty, while Giles affirms that, based on the will’s natural control over the intellect, it can be as certain as faithful assent, and that the psychological process that produces it can serve as a model for that which produces faithful assent. The new function Giles gives to rhetoric underlines the evolution of thirteenth-century views on faith, as shown through a comparison of Giles’ view with two other doctrines of faith that use examples similar to the one Giles employs: those of Philip the Chancellor and Peter John Olivi. For the former, faith founded on affective bias is a typical example of non-virtuous faith, while for the latter, just as for Giles, it is the very model of virtuous faith.
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罗马贾尔斯的信仰与修辞
罗马的贾尔斯在他对《句子之三》(q.38,d.23)一书的提问报告中对信仰的看法是建立在将信仰比作修辞的基础上的。他们两人坚定的智力认同是由意志、情感或情感偏见引起的。本文认为,这是由于贾尔斯偏离了阿奎那对修辞话语产生的同意的立场而成为可能的,阿奎那认为修辞话语几乎没有确定性,而贾尔斯则肯定,基于意志对智力的自然控制,它可以像忠实的同意一样确定,产生它的心理过程可以作为产生忠实同意的模型。贾尔斯赋予修辞学的新功能强调了13世纪信仰观的演变,通过将贾尔斯的观点与另外两种信仰学说进行比较可以看出,这两种信仰教义使用了与贾尔斯使用的例子相似的例子:财政大臣菲利普和彼得·约翰·奥利维。对前者来说,建立在情感偏见基础上的信仰是非道德信仰的典型例子,而对后者来说,就像对贾尔斯一样,它正是道德信仰的典范。
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来源期刊
CiteScore
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11
期刊最新文献
After “40 Cases” Avicenna’s Theory of Science: Logic, Metaphysics, Epistemology , by Riccardo Strobino John Wyclif’s Principium Biblicum Revisited The Noblest Complexion Rationality in Perception in Medieval Philosophy , by José Filipe Silva (ed.)
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