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Anselm of Canterbury and Scholastic Thought

Year 2018, Volume: 2 Issue: 2, 93 - 98, 31.12.2018

Abstract

Anselm lived between 1033-1109. He's an Italian. Throughout his life, he has alsobeen a monk, a pastor. But in a short time he became a renowned philosopher by finding intelligent solutions to the problems of God's being and was appointed Archbishop of Canterbury in 1109. Anselm has argued that the concepts of God, reasonand belief are a whole, and that reason is necessary to understand God, but that faith must first be believed. Scholastic thought emerged at the end of the development of the dialectic, one of the branches of trivium knowledge. Dialectics is the art of discussion by way of questions and answers. Here thefather of the scholastic was Anselm of Canterbury who adopted the dialectic as the basic method of ideological thinking. Anselm, In the XII. century, he made the definition of mind and led people to think. Thus, dialectical thought emerged. Anselm has indicated that God exists, that it cannot be denied, but that it can be understood through reason. XII. In the century God and reason became the cornerstone of Christian humanism. For this reason, Anselm is alsorecognized as an importanthumanist. In this study, we will talk about the studies of Anselm of Canterbury as well as the changes happened in the Medieval Europe after the scolastic belief started to be active at universities and also we will talk about the effects of scholasticism. 

References

  • Aster, E. v. (2005). İlkçağ ve Orta Çağ Felsefe Tarihi. (V. Okur, Çev.) İstanbul: İm yay.
  • Bedirhan, Y. (2012). Orta Çağ Tarihi. İstanbul: Nobel yay.
  • Beki, M. (2015). Mükemmellik ve Ontolojik Kanıt. Dini Araştırmalar Dergisi, 18(47), 119-145.
  • Bilgin, Ö. (2009). Petrus Abaelardus Skolastiği:Sic et Non. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi(9), 113-133.
  • Carr, S. (2013). Anselm of Canterbury. Amerika: Reformation heritage Books.
  • Cevzici, A. (2001). Orta Çağ Felsefesi Tarihi. Bursa: Asa Kitabevi.
  • Dağ, M. (1979). Ontolojik Kanıt ve Çıkmazları. Ankara Üniversitesi İlahiyat Fakültesi Dergisi, 23(1), 287-317.
  • Evkuran, M. (tarih yok). Orta Çağ Paradigması ve Siyasal Düşüncenin Evrimi. Gazi Üniversitesi Çorum İlahiyat Fakültesi Dergisi, II(4), 37-58.
  • Fedriga, R. (2010). Kadiri Mutlak'ın Diyalektiği. (U. Eco Ed.), Orta Çağ,Şatolar,Tüccarlar,Şairler (s. 532-541). İstanbul: Alfa yay.
  • Genç, Ö. (2013). Birleşik Avrupa'nın Mimari Şarlman ve Karolenj Rönesansı. Ankara: Lotus yay.
  • Gilson, E. (2007). Orta Çağ'da Felsefe Patristik Başlangıcından XIV.Yüzılın Sonlarına Kadar. (A. Meral, Çev.) İstanbul: Kabalcı yay.
  • Goff, J. L. (2008). Avrupa'nın Doğuşu. (T. Binder, Çev.) İstanbul: Literatür yay.
  • Gökberk, M. (1993). Felsefe Tarihi. İstanbul: Remzi Kitabevi.
  • Hick, J. (2007). Tanrı İnancının Temelleri. (A. Topaloğlu, Çev.) Marmara Üniversitesi İlahiyat Fakültesi Dergisi(32), 209-226.
  • Hopkins, J. (2003). Anselm of Canterbuy. T. B. Jorge J.E Gracia içinde, A Companion to Philsophy in the Middle Ages (s. 138-151). Oxford: Blackwell Publishing.
  • Kılıç, R., & Demirçelik, M. (2011). Mülkiyet Kavamının Tarihsel Gelişimi Sürecinde Orta Çağ ve Reform hareketi. Dumlupınar Üniversitesi Sosyal Bilimler Dergisi(30), 181-190.
  • Küçük, S. (2015). Orta Çağ'da Hristiyanlık ve İslam Dinlerinin Felsefe ve Bilim Üzerindeki Etkileri. Alevilik-Bektaşilik Aratırmaları Dergisi, 43-64.
  • Lovisolo, A. (2010). Johannes Duns Scotus'un Düşünceleri. (U. Eco Ed.), Orta Çağ, Şatolar,Tüccarlar,Şairler (L. T. Basmacı, Çev., s. 404-411). İstanbul: Alfa yay.
  • M.Aird, W. (2014). Saint Anselm of Canterbury and Charismatic Authority. Religions, 5(1), 90-108.
  • Rule, M. (1883). The Life and Times of St.Anselm. Londra: University of ST Michael College.
  • Serdar, M. (2016). Bilginin Peşinde Bir Din Adamı:Bathlı Adelard. (P. Ülgen, A. Demir, & M. Serdar Ed.), Münir Atalar Armağanı "Orta Çağ Tarihi Yazıları" (s. 277- 287). İstanbul: Arkeoloji ve Sanat yay.
  • Sultana, M. (2017). Anselm's Argument:On The Unity of Thinking and Being. New Blackfriars, 276-291.
  • Ülgen, P. (2010). Geç Orta Çağ'da Avrupa'daki Üniversiteler ve Eğitim. Mustafa Kemal Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, 7(14), 347-372.

Anselm of Canterbury and Scholastic Thought

Year 2018, Volume: 2 Issue: 2, 93 - 98, 31.12.2018

Abstract



Anselm lived between 1033-1109. He's an
Italian. Throughout his life, he has alsobeen a monk, a pastor. But in a short
time he became a renowned philosopher by finding intelligent solutions to the
problems of God's being and was appointed Archbishop of Canterbury in 1109.
Anselm has argued that the concepts of God, reasonand belief are a whole, and
that reason is necessary to understand God, but that faith must first be
believed. Scholastic thought emerged at the end of the development of the
dialectic, one of the branches of trivium knowledge. Dialectics is the art of
discussion by way of questions and answers. Here thefather of the scholastic
was Anselm of Canterbury who adopted the dialectic as the basic method of
ideological thinking. Anselm, In the XII. century, he made the definition of
mind and led people to think. Thus, dialectical thought emerged. Anselm has
indicated that God exists, that it cannot be denied, but that it can be
understood through reason. XII. In
the century God and reason became the cornerstone of Christian humanism. For
this reason, Anselm is alsorecognized as an importanthumanist.
In this
study, we will talk about the studies of Anselm of Canterbury as well as the
changes happened in the Medieval Europe after the scolastic belief started to
be active at universities and also we will talk about the effects of
scholasticism. 



References

  • Aster, E. v. (2005). İlkçağ ve Orta Çağ Felsefe Tarihi. (V. Okur, Çev.) İstanbul: İm yay.
  • Bedirhan, Y. (2012). Orta Çağ Tarihi. İstanbul: Nobel yay.
  • Beki, M. (2015). Mükemmellik ve Ontolojik Kanıt. Dini Araştırmalar Dergisi, 18(47), 119-145.
  • Bilgin, Ö. (2009). Petrus Abaelardus Skolastiği:Sic et Non. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi(9), 113-133.
  • Carr, S. (2013). Anselm of Canterbury. Amerika: Reformation heritage Books.
  • Cevzici, A. (2001). Orta Çağ Felsefesi Tarihi. Bursa: Asa Kitabevi.
  • Dağ, M. (1979). Ontolojik Kanıt ve Çıkmazları. Ankara Üniversitesi İlahiyat Fakültesi Dergisi, 23(1), 287-317.
  • Evkuran, M. (tarih yok). Orta Çağ Paradigması ve Siyasal Düşüncenin Evrimi. Gazi Üniversitesi Çorum İlahiyat Fakültesi Dergisi, II(4), 37-58.
  • Fedriga, R. (2010). Kadiri Mutlak'ın Diyalektiği. (U. Eco Ed.), Orta Çağ,Şatolar,Tüccarlar,Şairler (s. 532-541). İstanbul: Alfa yay.
  • Genç, Ö. (2013). Birleşik Avrupa'nın Mimari Şarlman ve Karolenj Rönesansı. Ankara: Lotus yay.
  • Gilson, E. (2007). Orta Çağ'da Felsefe Patristik Başlangıcından XIV.Yüzılın Sonlarına Kadar. (A. Meral, Çev.) İstanbul: Kabalcı yay.
  • Goff, J. L. (2008). Avrupa'nın Doğuşu. (T. Binder, Çev.) İstanbul: Literatür yay.
  • Gökberk, M. (1993). Felsefe Tarihi. İstanbul: Remzi Kitabevi.
  • Hick, J. (2007). Tanrı İnancının Temelleri. (A. Topaloğlu, Çev.) Marmara Üniversitesi İlahiyat Fakültesi Dergisi(32), 209-226.
  • Hopkins, J. (2003). Anselm of Canterbuy. T. B. Jorge J.E Gracia içinde, A Companion to Philsophy in the Middle Ages (s. 138-151). Oxford: Blackwell Publishing.
  • Kılıç, R., & Demirçelik, M. (2011). Mülkiyet Kavamının Tarihsel Gelişimi Sürecinde Orta Çağ ve Reform hareketi. Dumlupınar Üniversitesi Sosyal Bilimler Dergisi(30), 181-190.
  • Küçük, S. (2015). Orta Çağ'da Hristiyanlık ve İslam Dinlerinin Felsefe ve Bilim Üzerindeki Etkileri. Alevilik-Bektaşilik Aratırmaları Dergisi, 43-64.
  • Lovisolo, A. (2010). Johannes Duns Scotus'un Düşünceleri. (U. Eco Ed.), Orta Çağ, Şatolar,Tüccarlar,Şairler (L. T. Basmacı, Çev., s. 404-411). İstanbul: Alfa yay.
  • M.Aird, W. (2014). Saint Anselm of Canterbury and Charismatic Authority. Religions, 5(1), 90-108.
  • Rule, M. (1883). The Life and Times of St.Anselm. Londra: University of ST Michael College.
  • Serdar, M. (2016). Bilginin Peşinde Bir Din Adamı:Bathlı Adelard. (P. Ülgen, A. Demir, & M. Serdar Ed.), Münir Atalar Armağanı "Orta Çağ Tarihi Yazıları" (s. 277- 287). İstanbul: Arkeoloji ve Sanat yay.
  • Sultana, M. (2017). Anselm's Argument:On The Unity of Thinking and Being. New Blackfriars, 276-291.
  • Ülgen, P. (2010). Geç Orta Çağ'da Avrupa'daki Üniversiteler ve Eğitim. Mustafa Kemal Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, 7(14), 347-372.
There are 23 citations in total.

Details

Primary Language Turkish
Journal Section Articles
Authors

Banu Ünal

Publication Date December 31, 2018
Acceptance Date December 14, 2018
Published in Issue Year 2018 Volume: 2 Issue: 2

Cite

APA Ünal, B. (2018). Anselm of Canterbury and Scholastic Thought. International Scientific and Vocational Studies Journal, 2(2), 93-98.
AMA Ünal B. Anselm of Canterbury and Scholastic Thought. ISVOS. December 2018;2(2):93-98.
Chicago Ünal, Banu. “Anselm of Canterbury and Scholastic Thought”. International Scientific and Vocational Studies Journal 2, no. 2 (December 2018): 93-98.
EndNote Ünal B (December 1, 2018) Anselm of Canterbury and Scholastic Thought. International Scientific and Vocational Studies Journal 2 2 93–98.
IEEE B. Ünal, “Anselm of Canterbury and Scholastic Thought”, ISVOS, vol. 2, no. 2, pp. 93–98, 2018.
ISNAD Ünal, Banu. “Anselm of Canterbury and Scholastic Thought”. International Scientific and Vocational Studies Journal 2/2 (December 2018), 93-98.
JAMA Ünal B. Anselm of Canterbury and Scholastic Thought. ISVOS. 2018;2:93–98.
MLA Ünal, Banu. “Anselm of Canterbury and Scholastic Thought”. International Scientific and Vocational Studies Journal, vol. 2, no. 2, 2018, pp. 93-98.
Vancouver Ünal B. Anselm of Canterbury and Scholastic Thought. ISVOS. 2018;2(2):93-8.


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