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Intentionality in Medieval Augustinianism

Zurück zum Heft: Phänomenologische Forschungen 2018-2


  • | Kapitel kaufen Titelei1
  • | Kapitel kaufen Inhalt3
  • | Kapitel kaufen Jörn Müller & Michel Summa: Introduction: Modes of Intentionality. Phenomenological and Medieval Perspectives5
  • | Kapitel kaufen Beiträge25
  • | Kapitel kaufen José Filipe Silva: Intentionality in Medieval Augustinianism25
  • | Kapitel kaufen Nicholas A. Oschman: The Constitution of the Intellect and the Farabian Doctrine of First and Second Intention45
  • | Kapitel kaufen Gianfranco Soldati: Appearances and Illusions61
  • | Kapitel kaufen Luca De Giovanni: Husserl on Intentionality and Attention. From the Logical Investigations to Genetic Phenomenology81
  • | Kapitel kaufen Diego D'Angelo: A Phenomenology of Creative Attention. Merleau-Ponty and Philosophy of Mind.99
  • | Kapitel kaufen Antony Fredriksson: The Alien World, Attention and the Habitual117
  • | Kapitel kaufen Roberta De Monticelli: Intentionality, Agency and Personhood. Outline of a Phenomenological Theory of Acts135
  • | Kapitel kaufen Jörn Müller: A Medieval View of Practical Intentionality. Intentio in Aquinas’s Psychology of Action155
  • | Kapitel kaufen Michela Summa & Karl Mertens: On the Role of Attention and Ascription in the Formation of Intentions within Behavior177
  • | Kapitel kaufen Jan Slaby: Affective Arrangements and Disclosive Postures. Towards a Post-Phenomenology of Situated Affectivity197


Since Brentano, intentionality has become a key feature of debates within philosophy of mind and epistemology, expressing the directedness and the aboutness of mental acts. In recent decades, a wide range of studies has shown the historical background of this concept beyond the historical sources Brentano himself acknowledged. Augustine (354–430) has been prominently mentioned in some of these studies, the focus of which has mostly been on the aboutness aspect, that is to say on how this mental event is about a particular thing. I think there is yet another side to Augustine’s account of intentionality and this is the general undetermined directedness of the soul to the world, which results from its way of being in the body. Such an account commits Augustine to a certain account of perception, one which does not accept that we are causally acted upon by material things, but rather suggests that we are the agents, and causes, of our own cognitive acts. This is true not only of Augustine but also of many medieval authors within the tradition of Augustinian philosophy of perception. The focus of this article is how this position is elaborated in some thinkers of the Middle Ages, namely Henry of Ghent (1217–1293) and Peter John Olivi (1248–1298).