Encyclopaedia Britannica, 11th Edition, "Echinoderma" to "Edward, prince of Wales": Volume 8, Slice 10Various
Science
Encyclopaedia Britannica, 11th Edition, "Echinoderma" to "Edward, prince of Wales": Volume 8, Slice 10
Various
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There were thus two broad stages in the educational revival commonly
known as scholasticism. In the first the controversies were essentially
metaphysical, and centred round the question of the nature of
universals; the orthodox theological party generally supporting realism,
or the doctrine that the universal is the true reality, of which
particulars and individuals are only appearances; while the opposite
doctrine of nominalism--that universals are "mere sounds" and
particulars the only true existences--showed a continual disposition to
lapse into heresies on the most fundamental doctrines of the Church. The
second stage was essentially constructive; the opposition of philosophy
to theology was negated, and philosophy gave a systematic form to
theology itself. The most characteristic figure of the former period was
Abelard (1079-1142), of the latter St Thomas Aquinas (1225-1274). The
former knew little of Aristotle beyond the translations and adaptations
of Boethius, but he was essentially a dialectician who applied his logic
to investigating the fundamental doctrines of the Church and bringing
everything to the bar of reason. This innate rationalism appeared to
bring theology under the sway of philosophy, and led to frequent
condemnations of his doctrines as heretical. With St Thomas, on the
other hand, the essential dogmas of Christianity must be unquestioned.
In his _Summa theologiae_ he presents all the doctrines of the Church
systematized in a mould derived from the Aristotelian philosophy.
Scholastic education.
It is evident, then, that during the period of the scholastic revival,
men's interests were specially occupied with questions concerning the
spiritual and the unseen, and that the great instrument of thought was
syllogistic logic, by which consequences were deduced from premises
received as unquestionably true. There was a general acceptance of the
authority of the Church in matters of belief and conduct, and of that of
Aristotle, as approved by the Church, in all that related to knowledge
of this world.
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