“Certain systems of thought within the Greek and Roman world had an enormous impact upon the medieval consciousness. Until the seventeenth century almost all western systems of thought tended to operate within the framework of Platonism, Aristotelianism, or Stoicism. These systems had an omnivorous hold upon western intellectual history, and when they finally were abandoned or rejected, it was not because they were replaced by more satisfactory systems (in fact, we are still searching for replacements), but because modern science and technology had provided new experiences or revealed aspects of human and physical nature on which these ancient systems could shed no light.’’
This slice highlights Cantor’s focus. He’s presenting ‘intellectual history’ more than political or cultural description, although these included. He continues . . .
“A system of thought is a group of ideas or theories with some integrating principle or basic attitude that can be worked out in every aspect of thought or life to provide a unified, integrated worldview. The modern system that best fits this definition is Marxism, which may explain its wide appeal until recently.’’
Why was Marxism so successful in capturing twentieth century thought?
“Marxism is a subtle, adaptable system with a broad and comprehensive view of history, of society, or of human nature—in fact, of reality. It can absorb new ideas and data and keep going, and adaptability is essential to the success of any intellectual system. Attempts have been made in this century to make Freudianism into such a worldview, but they have not as yet been successful. Liberalism never developed a sufficiently wide and adaptable philosophy. It was effective in politics and in certain ethical problems, but it never really came to terms with industrial civilization and failed to develop an esthetic.’’
Notice in this short paragraph, breaks down Marxism, Freudianism, and Liberalism. Neat!
I enjoy Cantor’s concise, clear explanations. Not sure I always agree, but, he offers good reasons and plausible conclusions.
Another example . . .
“The reigns of crazy emperors and the murders of emperors were not reassuring. Apathy, fear, and disillusionment with public life encouraged the concentration on private life, which is a recurrent pole in human history. At the other extreme are the periods of millennial, apocalyptic fervor, times when people believe they can create a great society and make everyone happy and that they must sacrifice everything to improve society. From the time of the decline of the Athenian polis, around 430 B.C., the political life of the ancient world was corrupt and despotic or violent and unstable, and those who could retreat were glad to do so.’’
Well . . . these two modes of life, private withdrawal and public sacrifice, both with us today. Cantor regularly connects past lessons to present problems.
I include this detailed table of contents, since provides excellent overview.
ONE
The Heritage of the Ancient World
I. POLITICS AND SOCIETY
II. PHILOSOPHY AND RELIGION
TWO
The Foundations of the Middle Age
I. FROM JUDAISM TO CHRISTIANITY
II. DECLINE AND FALL
III. THE ROMAN DESTINY
IV. PATRISTIC CULTURE
THREE
The Age of the Barbarian Invasions
I. THE GERMANS
II. THE FIRST CENTURY OF THE INVASIONS
III. THE OSTROGOTHIC AND FRANKISH KINGDOMS
FOUR
Justinian and Mohammed
THE NEMESIS OF BYZANTINE POWER
THE IMPACT OF ISLAM ON EARLY MEDIEVAL EUROPE
FIVE
The Advance of Ecclesiastical Leadership
I THE RISE OF MONASTICISM
II. GREGORY THE GREAT AND THE EARLY MEDIEVAL PAPACY
SIX
The Making of Carolingian Kingship
I ANGLO-IRISH CULTURE AND THE COLONIAL PHENOMENON
II. THE CAROLINGIAN ENIGMA
III. MONARCHY AND PAPACY
SEVEN
Culture and Society in the First Europe
I THE CAROLINGIAN WORLD
II. THE FEUDAL ORGANIZATION OF SOCIETY
EIGHT
Ecclesia and Mundus
I THE NATURE OF THE EARLY MEDIEVAL EQUILIBRIUM
II. THE NORMAN FEUDAL STATE
III. THE OTTONIAN EMPIRE
IV. THE CLUNIAC IDEAL
NINE
Byzantium, Islam, and the West
I THE LIMITATIONS OF BYZANTINE AND ISLAMIC CIVILIZATIONS
II. THE RISE OF EUROPE
TEN
Europe in 1050
ELEVEN
The Gregorian World Revolution
I THE NATURE AND ORIGIN OF THE GREGORIAN REFORM
II. THE DEBATE ON THE ESSENTIALS OF A CHRISTIAN SOCIETY
III. THE GERMAN INVESTITURE CONTROVERSY
TWELVE
The Anglo-Norman Monarchy and the Emergence of the Bureaucratic State
I THE TRIUMPH OF WILLIAM THE BASTARD
II. THE SIGNIFICANCE OF THE ENGLISH INVESTITURE CONTROVERSY
THIRTEEN
The First Crusade and After
I ORIGINS OF THE CRUSADING IDEAL
II. CRUSADING MEMORIES
FOURTEEN
The Intellectual Expansion of Europe
I THE ACCELERATION OF CULTURAL CHANGE
II. THE LEGAL CONSTITUENTS OF HIGH MEDIEVAL CIVILIZATION
III. A GREAT GENERATION: FIVE LEADERS OF TWELFTH-CENTURY THOUGHT AND FEELING
FIFTEEN
Moslem and Jewish Thought: The Aristotelian Challenge
I THE PROBLEM OF LEARNING
II. REASON AND REVELATION IN MOSLEM AND JEWISH THOUGHT
SIXTEEN
Varieties of Religious Experience
I MONKS AND SOCIETY
II. THE DIMENSIONS OF POPULAR HERESY
SEVENTEEN
The Entrenchment of Secular Leadership
I POWER AND CHARISMA
II. THE CAPETIAN ASCENDANCY
EIGHTEEN The Peace of Innocent III
I THE REAFFIRMATION OF PAPAL LEADERSHIP
II. THE DOMINICAN AND FRANCISCAN IDEALS
NINETEEN
The New Consensus and Its Limitations
I THE CATHEDRAL OF INTELLECT
II. THE MORAL AUTHORITY OF THE STATE
III. THE INTERESTS OF SOCIETY
TWENTY
The Search for Order
I AN OLD LAND
II. THE CRISIS OF THE LATE MIDDLE AGES
III. PAPACY AND CLERGY
IV. THE EUROPEAN STATES
TWENTY-ONE
Late Medieval and Renaissance Culture
I THE HARVEST OF MEDIEVAL THOUGHT
II. THE ITALIAN RENAISSANCE
III. MEDIEVALISM AND THE MIDDLE AGES
The Middle Ages on Film
Since ‘science’ now dominates modernity, Cantor’s comments are interesting . . .
“Whatever may be regarded as the proper definition of the nature of science, the work of Robert Grosseteste (1170–1253), bishop of Lincoln and protector of the English Franciscans, and the Oxford friar Roger Bacon (died 1292) may be said to apply. In both cases there was a gain of new knowledge through observation in such fields as optics and astronomy, where little equipment was needed, and some understanding of the value of the inductive, as well as the deductive method. Grosseteste further asserted the need to express natural phenomena in terms of mathematical propositions. The penetration of Arabic mathematics into western Europe was for the first time opening up to European thinkers the mathematical dimension in human thought.’’
Others scholars also credit Grosseteste beginning ‘science’. His student Roger Bacon . . .
“Bacon’s writings are furthermore distinguished by a tone of intellectual aggressiveness and independence that may be associated with the general attitude of the modern scientist. The most important question that rises from the work of these two men is why the first steps to modern science should have come from the Franciscan movement and not from Thomism.’’
Yep, I’ve wondered about that question for years.
“The answer lies partly in the nature of Aristotelianism and partly in the tendencies of the Franciscan intellectual movement. The Aristotelian science was the best yet known in the world, and that is why Thomas thought it was necessary to integrate it with Christian revelation. But since it was based on a system of deductive reasoning from certain premises, it was fundamentally an intellectual cul-de-sac, as Bacon was the first to see clearly. By his integration of Aristotelian science with revelation, Thomas in any case made it into a closed system that could not move in new directions.’’
This commitment to Aristotle hindered the church, not the Bible.
“The Franciscan movement, with its emotional religiosity, might seem an odd starting point for modern science, but it had certain characteristics that proved fruitful in this regard. It was Plato who had claimed that the cosmos operated in terms of ideal mathematically proportioned forms, and the early Platonic cast of the Franciscan philosophy, as expressed in Bonaventura’s work, led Grosseteste to his theory of the quantification of nature. Bacon, writing a little later, was already under the influence of the general Franciscan revolt against Aristotelianism that threatened to break apart the scholastic cathedral of intellect in the late decades of the thirteenth century.’’
The Franciscan’s emotional basis (individual conscience) was much better suited to evaluate evidence, reach new conclusions and find deeper truth. Integrity more important than education.
Cantor’s text is tasty, sometimes even delicious; some a little dry, some spicy, some sweet, all easy to digest. Good for both beginners and experienced readers.
Recommended
Includes —
List of 160 titles for further reading
List of 10 films about Middle Ages.
Detailed index (not linked)
No photographs
No maps
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