Here are 100 books that Lines of Thought fans have personally recommended if you like
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I’m a historian of the early Middle Ages. There are all sorts of unexpected differences and similarities between modern and medieval life, and things get especially interesting when it comes to thinkingabout thinking. Our understanding of how our minds work has obviously changed—and so have the ways that we actually use them. Medieval thinkers in Europe and the Mediterranean world struggled with concentration and memory and information overload, just like we do. But they were savvier in dealing with those problems, and these books invite you into the wonderful world of their cognitive practices. You’ll probably find yourself experimenting with many of these techniques along the way!
Everything that Mary Carruthers has written is terrific — but thisis the book that first showed me how unusual, and how sophisticated, medieval approaches to the mind could be.
The arts of memory that flourished in the high Middle Ages were designed for much more than rote memorization: they helped people internalize what they perceived, then transform that material into something new.
Carruthers presents these techniques so infectiously that you’ll want to try them yourself. It’s not just the practices themselves that are riveting, though. Carruthers also shows how they shaped medieval media culture and how they contributed to the ethical development of the people who practiced them.
The arts of memory weren’t parlor tricks; they were modes of understanding and evaluating the world. Amazing!
Mary Carruthers's classic study of the training and uses of memory for a variety of purposes in European cultures during the Middle Ages has fundamentally changed the way scholars understand medieval culture. This fully revised and updated second edition considers afresh all the material and conclusions of the first. While responding to new directions in research inspired by the original, this new edition devotes much more attention to the role of trained memory in composition, whether of literature, music, architecture, or manuscript books. The new edition will reignite the debate on memory in medieval studies and, like the first, will…
I’m a historian of the early Middle Ages. There are all sorts of unexpected differences and similarities between modern and medieval life, and things get especially interesting when it comes to thinkingabout thinking. Our understanding of how our minds work has obviously changed—and so have the ways that we actually use them. Medieval thinkers in Europe and the Mediterranean world struggled with concentration and memory and information overload, just like we do. But they were savvier in dealing with those problems, and these books invite you into the wonderful world of their cognitive practices. You’ll probably find yourself experimenting with many of these techniques along the way!
The medieval images that survive today might seem like simplistic or bizarre pictures now. But medieval viewers saw them differently. They treated images as tools for understanding, analyzing, and remembering complex ideas about the world.
Bolzoni works to crack that “code” through the case of late medieval Italy: she illustrates how viewers’ relationships to images changed the more they learned, how preachers communicated with their congregations in ways that listeners would visualize and internalize, and how certain images—like six-winged angels or trees of life—served as effective conduits of information but alsoas platforms for layered conceptual associations that got increasingly sophisticated the more that authors and audiences thought about them.
This beautiful, fascinating book is well worth seeking out from a library or used bookseller.
Through her investigation of the mnemonic role of images in vernacular preaching and in mystical texts, Lina Bolzoni moves beyond the traditional art-historical approach to late Mediaeval and Renaissance art which tends to concentrate on style and iconography. She shows how these images were viewed at the time of their creation, and offers new ways of reconstructing their meaning. By bringing her knowledge of rhetoric and the art of memory to bear on the visual arts she opens up new perspectives for the study of religious art and literature of the Renaissance, and shows how these images actually functioned within…
I’m a historian of the early Middle Ages. There are all sorts of unexpected differences and similarities between modern and medieval life, and things get especially interesting when it comes to thinkingabout thinking. Our understanding of how our minds work has obviously changed—and so have the ways that we actually use them. Medieval thinkers in Europe and the Mediterranean world struggled with concentration and memory and information overload, just like we do. But they were savvier in dealing with those problems, and these books invite you into the wonderful world of their cognitive practices. You’ll probably find yourself experimenting with many of these techniques along the way!
Early Christian monks in the eastern Mediterranean chalked up many of their mental struggles to demonic interference—and yet their approaches to the problem of attention share some striking similarities to modern psychology.
Graiver makes the case that monks’ talk of demons was not a superstitious diagnosis but a pragmatic one: it helped monks try to strike a balance between monitoring their thoughts and thinking too hard about them, deal with unwanted thoughts before they became all-consuming, and figure how to keep it together when their thoughts were all over the place.
I love that this book takes early monks and modern psychologists equally seriously. And even if you don’t start blaming your problems on demons after reading it, you will still have learned a lot about the promises and perils of attention management.
Asceticism is founded on the possibility that human beings can profoundly transform themselves through training and discipline. In particular, asceticism in the Eastern monastic tradition is based on the assumption that individuals are not slaves to the habitual and automatic but can be improved by ascetic practice and, with the cooperation of divine grace, transform their entire character and cultivate special powers and skills. Asceticism of the Mind explores the strategies that enabled Christian ascetics in the Egyptian, Gazan, and Sinaitic monastic traditions of late antiquity to cultivate a new form of existence. At the book's center is a particular…
I’m a historian of the early Middle Ages. There are all sorts of unexpected differences and similarities between modern and medieval life, and things get especially interesting when it comes to thinkingabout thinking. Our understanding of how our minds work has obviously changed—and so have the ways that we actually use them. Medieval thinkers in Europe and the Mediterranean world struggled with concentration and memory and information overload, just like we do. But they were savvier in dealing with those problems, and these books invite you into the wonderful world of their cognitive practices. You’ll probably find yourself experimenting with many of these techniques along the way!
Carruthers and Ziolkowski pulled together several terrific texts (translated from Latin into English) to showcase medieval thinking about cognitive mechanisms and practices.
I love teaching with this book: the texts are succinct, charming, and sometimes very strange, and the introductions help you understand how the techniques actually work. Scholarship can pique our interest in medieval history, but it’s the primary sources that keep us coming back for more.
In antiquity and the Middle Ages, memory was a craft, and certain actions and tools were thought to be necessary for its creation and recollection. Until now, however, many of the most important visual and textual sources on the topic have remained untranslated or otherwise difficult to consult. Mary Carruthers and Jan M. Ziolkowski bring together the texts and visual images from the twelfth through the fifteenth centuries that are central to an understanding of memory and memory technique. These sources are now made available for a wider audience of students of medieval and early modern history and culture and…
I am a professor of Medieval Theology at Durham University, UK, and have published on both medieval theology (especially Thomas Aquinas) and spirituality (especially Jan van Ruusbroec, an author from 14th century Brabant). When I was in my early twenties, I had no interest in Christianity, but I gradually realized that the societal and moral problems of modernity could only be properly addressed by examining a genuinely alternative tradition, namely pre-modern thinkers (if only because postmodern critics of modernity remain all too often beholden to the assumptions of modernity, even in their opposition to them). This explains why I was drawn to medieval theology (and spirituality).
At over 500 pages, this is a solid survey of medieval theology, covering the entire period: from the late Patristic (Boethius, Gregory the Great, but not Augustine) and Carolingian era, the eleventh and twelfth centuries, scholasticism, to the late fourteenth century.
An excellent and highly scholarly work–but perhaps more a book you would consult and dip in rather than a book you would read from cover to cover. Even so, it is highly recommended.
At last, a thorough, balanced, and readable history of medieval theology for nonspecialist readers! This is that book we so often ask for and so seldom get: written by a scholar for everyone to read. Giulio D 'Onofrio, a historian of philosophy and theology, uses his deep and broad-ranging knowledge of the thought of the scholars (Christian, Jewish, and Muslim) of the Middle Ages to describe in a thoroughly readable style the development of ideas from the beginnings of what can rightly be called Western culture to the Renaissance and the eve of the…
I'm a professor of philosophy in Munich who has been working on various aspects of medieval philosophy for nearly three decades. My own research is on philosophy in the Islamic world but I've always been fascinated by philosophy in medieval Christian Europe. What I find most interesting is the way medieval philosophy constantly overturns our expectations: we imagine that this was a deeply conservative and highly controlled society where it was almost impossible to explore new ideas. Yet, it was an incredibly diverse and innovative time in the history of human thought. Thanks to my History of Philosophy podcast project I had the chance to delve deeply into medieval philosophy in Latin Christendom.
This choice might surprise you: it’s a famous book in medieval studies circles but not the sort of thing a historian of philosophy would usually pick up. But its exploration of the role of the body in writings by female medieval authors is foundational for understanding what is sometimes called “affective mysticism.” That topic expands our sense of what medieval philosophy could be. Other scholars whose work is worth checking out on this topic include Amy Hollywood and Christina Van Dyke.
In the period between 1200 and 1500 in western Europe, a number of religious women gained widespread veneration and even canonization as saints for their extraordinary devotion to the Christian eucharist, supernatural multiplications of food and drink, and miracles of bodily manipulation, including stigmata and inedia (living without eating). The occurrence of such phenomena sheds much light on the nature of medieval society and medieval religion. It also forms a chapter in the history of women. Previous scholars have occasionally noted the various phenomena in isolation from each other and have sometimes applied modern medical or psychological theories to them.…
I'm a professor of philosophy in Munich who has been working on various aspects of medieval philosophy for nearly three decades. My own research is on philosophy in the Islamic world but I've always been fascinated by philosophy in medieval Christian Europe. What I find most interesting is the way medieval philosophy constantly overturns our expectations: we imagine that this was a deeply conservative and highly controlled society where it was almost impossible to explore new ideas. Yet, it was an incredibly diverse and innovative time in the history of human thought. Thanks to my History of Philosophy podcast project I had the chance to delve deeply into medieval philosophy in Latin Christendom.
This is an engaging and wide-ranging survey of the topic written by one of the leading scholars of philosophy in medieval Latin Christendom. Marenbon actually wrote some earlier general introductions which were also very good. But I recommend this one because he casts a broader net, by looking at medieval philosophy not only in Christian Europe but in the Islamic world too.
For many of us, the term 'medieval philosophy' conjures up the figure of Thomas Aquinas, and is closely intertwined with religion. In this Very Short Introduction John Marenbon shows how medieval philosophy had a far broader reach than the thirteenth and fourteenth-century universities of Christian Europe, and is instead one of the most exciting and diversified periods in the history of thought.
Introducing the coexisting strands of Christian, Muslim, and Jewish philosophy, Marenbon shows how these traditions all go back to the Platonic schools of late antiquity and explains the complex ways in which they are interlinked. Providing an overview…
I'm a professor of philosophy in Munich who has been working on various aspects of medieval philosophy for nearly three decades. My own research is on philosophy in the Islamic world but I've always been fascinated by philosophy in medieval Christian Europe. What I find most interesting is the way medieval philosophy constantly overturns our expectations: we imagine that this was a deeply conservative and highly controlled society where it was almost impossible to explore new ideas. Yet, it was an incredibly diverse and innovative time in the history of human thought. Thanks to my History of Philosophy podcast project I had the chance to delve deeply into medieval philosophy in Latin Christendom.
A prejudice people have about medieval philosophy is that it is all about theology, and theology isn’t philosophy (or isn’t philosophically interesting). There are two answers to be given here: first, medieval philosophers thought about lots of things apart from theology, like logic, physics, ethics, and so on. But also, when they did theology the results could be philosophically fascinating! In this case, discussions of the Trinity turn out to involve explorations of such topics as the nature of relations and the philosophy of mind (because one idea was to understand the Trinity as being akin to interrelations between aspects of human psychology). Other topics worth looking at to show how philosophically rewarding theology could be would be the eucharist and angels.
How can the Father, the Son, and the Holy Spirit be distinct and yet identical? Prompted by the doctrine of the divine Trinity, this question sparked centuries of lively debate. In the current context of renewed interest in Trinitarian theology, Russell L. Friedman provides the first survey of the scholastic discussion of the Trinity in the 100-year period stretching from Thomas Aquinas' earliest works to William Ockham's death. Tracing two central issues - the attempt to explain how the three persons are distinct from each other but identical as God, and the application to the Trinity of a 'psychological model',…
I'm a professor of philosophy in Munich who has been working on various aspects of medieval philosophy for nearly three decades. My own research is on philosophy in the Islamic world but I've always been fascinated by philosophy in medieval Christian Europe. What I find most interesting is the way medieval philosophy constantly overturns our expectations: we imagine that this was a deeply conservative and highly controlled society where it was almost impossible to explore new ideas. Yet, it was an incredibly diverse and innovative time in the history of human thought. Thanks to my History of Philosophy podcast project I had the chance to delve deeply into medieval philosophy in Latin Christendom.
This book is perhaps aimed more at specialist scholars but I wanted to suggest it nonetheless because it does such a good job of getting across three important points about medieval philosophy. First, it is notabout theology but physics so shows the thematic range of medieval philosophy. Second, it is mostly about works by philosophers who are anonymous: Trifogli talks about commentaries on Aristotle with no names attached to them. It turns out there are many, many such works and they tend to be overlooked even though they are innovative, simply because we have no name to put to the ideas. Third, it’s clear throughout the book that these commentators were responding to philosophers from the Islamic world, especially Ibn Rushd (Averroes). So it illustrates the relevance of cross-cultural contacts for medieval thought.
This volume deals with the reception of Aristotle's natural philosophy in Oxford between 1250 and 1270. It examines a group of ten unedited commentaries on Aristotle's Physics. This book consists of four main chapters devoted respectively to the concepts of motion, infinity, place, and time. Topics included are the question about the nature of motion, the discussion of the actual infinity in numbers, the relation between Aristotle's concepts of place in the Physics and in the Categories, the debate about the reality and the unicity of time. This book offers a comprehensive philosophical analysis of a hitherto unexplored phase of…
I’ve been fascinated by Dante since my first years at university. For me, reading Dante was the beginning of a journey, opening up a rich world of theology, philosophy, art, literature, science, and culture. As Professor of Theology at the University of St Andrews, I especially enjoy facilitating students’ first encounters with Dante, and seeing how Dante so often leads them, also, to a deeper appreciation of some of the greatest thinkers and makers of our civilisation, from Aristotle and Virgil to Aquinas and Giotto.
One of the foremost twentieth-century historians of medieval philosophy, Étienne Gilson took a lifelong interest in Dante, publishing Dante et la philosophiein 1939(the translation Dante the Philosopher was published in 1946). The book is Gilson’s magisterial attempt to situate Dante’s thought in relation to the competing intellectual currents of his time.
What makes the book particularly fascinating for me is that it is also an anti-thesis, a reaction against another (arguably even better) book, the Dominican Pierre Mandonnet’s Dante le théologien, published in 1935 (a new edition with English translation, Dante the Theologian, will be published shortly). In reading Gilson’s volume, we enter into key debates not only about Dante’s thought but, also, about the very nature of Catholic philosophy and theology.
Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
