By Calvin G. Normore (auth.), Tamar Rudavsky (eds.)
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Extra info for Divine Omniscience and Omnipotence in Medieval Philosophy: Islamic, Jewish and Christian Perspectives
11, pp. 185-250. All my references to and quotations from Boethius's commentaries in the notes will be taken from Meiser's edition. For the definitive edition of Boethius's translation of Aristotle see 1. ), Aristoteles Latinus II 1-2: De Interpretatione vel Periermenias, Desclee de Brouwer, Bruges 1965 . 2 See also Boethius, Consolation of Philosophy in Boethius. The Theological Tractates and the Consolation of Philosophy, H. F. Stewart and E. K. Rand (eds), Harvard University Press, Cambridge Mass 1968, Bk V, esp.
Stewart and E. K. Rand (eds), Harvard University Press, Cambridge Mass 1968, Bk V, esp. Prose 1 and 2; and In Ciceronis Topica in Ciceronis Opera, J. C. Orelli and G. 64. lowe the latter reference to Eleonore Stump . 3 Boethius and later medieval philosophers use 'propositio ' in a way that is closer to 'sentence' than to 'proposition' in contemporary philosophical usage; my use of 'proposition' in this paper mirrors Boethius's use of 'propositio', 4 There is, of course, much more to be said about logical determinism than need be said here.
Such a drastic restriction is destructive of the orderly arrangement of what I take to be Boethius's theory. If, for instance, the farmer had not struck a pot of gold but had instead unknowingly cracked the dome of rock above a pool of oil which made its ut nun c necessitated appearance on the surface only the next day, the farmer's uncovering oil would not count as chance. And so I would reject this reading of that passage at once if it were not for the fact that I can imagine a Boethian motive for such a restriction .