Chapter CXXXVI: Appendix: II

SUBDIVISIONS OF PHILOSOPHY

Philosophy was regarded by Isidore as a comprehensive term embracing all knowledge. He gives its subdivisions as follows:

I.
Arithmetica
Naturalis Geometria
or Musica
Physica Astronomia

Prudentia
Moralis Justitia
Philosophia or Fortitudo
Ethica Temperantia

Rationalis Dialectica
or Logica
Logica

That Isidore felt the need of an adjustment of this plan to the Christian scheme of things is to be perceived in the statement with which he accompanies it, that the Scriptures are made up of the three kinds of philosophy, natural, moral, and rational; and in the further statement that Christian scholars asserted the claims of Christian doctrine (_theorica_) to take the place of rational or logical philosophy.[368]

[368] 2, 24, 3–8. See pp. 73–74, 116–119.

II.

Arithmetica
Naturalis Geometria
Musica
Astronomia

Inspectiva Doctrinalis

Divinalis

Philosophia[369]

Moralis

Actualis Dispensativa

Civilis

III.

Arithmetica
Geometria
Musica
Physica Astronomia
or Astrologia
Naturalis Mechanica
Medicina

Philosophia[370] Logica or Dialectica
Rationalis Rhetorica

Prudentia
Ethica or Justitia
Moralis Fortitudo
Temperantia

[369] 2, 24, 10–16.

[370] _Diff._, 2, 39.

In connection with this outline also an attempt at adjustment is made. Christian doctrine is placed, somewhat inappropriately, under the head of ethical philosophy: “Wisdom (_prudentia_) is the recognition of the true faith and the knowledge of the Scriptures, in which one must have regard for the triple method of interpretation. The first is that by which certain things are taken literally without any figure, as the Ten Commandments; the second is that by which certain things in the Scriptures are taken in a double sense, both in the definite historic meaning and in accordance with the understanding of figures, as in regard to Sara and Hagar; first, because they existed in reality, second, because the two Testaments are figuratively denoted by them. The third kind is that which is taken in a spiritual sense only, as the Song of Songs. For if it is understood according to the sound of the words and their literal force, the result is bodily wantonness rather than the excellence of the inner meaning. After the definition of wisdom let us now give the parts of justice (_justitia_), of which the first is to fear God, to venerate religion, to honor parents, to love the fatherland, to help all, to harm none, to embrace the bonds of brotherly love, to face the dangers of others, to bring aid to the wretched, to repay a good turn, to observe equity in judgments.” (_Diff._, 2, 39.)

BIBLIOGRAPHY[371]

[371] The list given here is not a complete list of works
consulted. The wide range of topics included in Isidore’s
encyclopedia has made it necessary to consult a great many books,
and the great modern encyclopedias have been used continuously,
especially the 11th edition of the _Encyclopedia Britannica_.

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VITA

The writer of this thesis was born in Prince Edward Island, Canada. He attended Dalhousie College, from which he graduated in 1894 with high honors in the Classics. He entered Harvard University in 1895, and received the degree of A. B. in 1896, and A. M. in 1897. From 1898 to 1908 he was Instructor, Assistant Professor and Professor of Latin at Colorado College, and from 1908 to 1911 Professor of History at the same institution. He spent the years 1908–9 and 1911–12 in the school of Political Science of Columbia University. He has taken courses with Professors Burgess, Dunning, Osgood, Robinson, Shotwell, and Sloane of Columbia. He is thirty-eight years old.