![]() This final century is shaped by the vocalist/nominalist controversies, and by the recovery of major logical works of Aristotle it is a time of great ferment. Anselm in the eleventh century is an eminent contributor to this tradition, followed by Peter Abelard and other notable masters of the twelfth-century Logico-Philosophical Schools (such as Gilbert of Poitiers). This subsequently gives way to a more linguistically oriented study, in which we find the onset of creative investigation into inferential relations between categorical and hypothetical statements, and (somewhat later) into sentential relations between subjects and predicates. In the eighth and ninth centuries the approach to logic in the Latin West is largely Platonist and metaphysical in character. Indeed, the very attempt to construct hypotheses about lineage and association may prove counter-productive in some cases, especially in the period prior to the eleventh century. The manuscript evidence from this extended era is incomplete, and often in a preliminary state of scholarly consolidation so the historical account based on these materials is necessarily limited. For a complete transcript of my paper, please write me at the following email address: this chapter, we review the earliest phase of medieval logic in the Latin West, from its modest first beginnings in the eighth century to its full elaboration as a subject field in the twelfth. ![]() Specifically, I will focus on the problematic position of matter as a per se ontological defectus (i.e., complete lack of actuality) which affects and effects the caused being, examining the opposed approaches to this problem offered by Ibn Gabirol and Avicenna, and their Latin developments. In my talk I will examine a borderline case of this metaphysical dynamic: the substrate of corporeal bodies, matter, and its role in the constitution of the hylomorphic compound. Finally available to the Latin philosophers since the end of the twelfth century, these pivotal sources will reshape the medieval debate on physics and metaphysics up to the Early-Modern Period. Often developed through slightly different vocabularies and theoretical contexts, the doctrinal genesis of this causal dynamic is connected to Aristotle's thematization of physics and metaphysics, and its interpretations by the Muslim and Jewish philosophical traditions. From that event, something (a.) is caused following the casual footprints of the event (effectus) (b.) it receives (and, in some case, provides) an accidental or substantial disposition (affectus), which is characterised by (c.) its lack of different characteristics or further improvement of those characteristics that the thing already has from the causal event (defectus). By a metaphysical viewpoint, these concepts are bound to each other as they describe three ontological situations reciprocally connected as different aspects of a causal event. Based on the same Latin verb facio, the terms 'affectus', 'effectus', and 'defectus' are widely used by the Latin philosophers in reference to different disciplines and peculiar problems of the reflection on, among others, being, soul, and knowledge.
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