This article examines the first occurrences of the term coaequaevus in medieval Latin thought, before the flourishing of the theological doctrine of the four coaequaeva in the 13th century. The usage of the word before that moment can be traced back to two main contexts : Latin Platonism and the School of Chartres, on the one hand, and the translation of works of Arabic Peripatetism, on the other hand. The article advances the hypothesis that Gundissalinus’ connection with the School of Chartres might explain his peculiar usage of the term in his Arabic-into-Latin translations of philosophical texts.

This article distinguishes between two medieval translations of Avenzoar’s Liber Teisir. One is well-known, made from a Hebrew version; it was completed in Padua in 1281 and printed in the Renaissance. A second, extant only in manuscripts, was prepared in Rome at the court of Clement V by the well-known translator of Maimonides’medical works, Giovanni da Capua, just two decades later. The article suggests that Guglielmo da Brescia knew of the on-going Paduan project when he left that city to study medicine in Bologna about 1280; and that while papal physician in the later 1290s, Guglielmo spoke of it to his colleague Giovanni, inspiring Giovanni to make his own full translation of the Teisir.

The Augustian Friar Jean Corbechon is universally known for his translation of Bartholomeus Anglicus’ De proprietatibus rerum, which was funded by King Charles V. This paper aims to offer some new information about Corbechon as a bachelor in theology and to present some of his ideas from his participation in the principial debates held in Paris during the academic year 1369-1370. An appendix contains a transcription of the textual evidence found in manuscript Paris, BnF, lat. 15156, f. 52r-54v.

Guillaume de Conches, maître actif dans le Nord de la France dans la première moitié du XII^e siècle, a laissé des traités systématiques et des commentaires lemmatiques dont certains demeurent toujours inédits. Les Glosae super Macrobium sont conservées en deux versions, l’une courte et l’autre longue. L’accessus, dans la version longue, est publié ici pour la première fois. Structuré d’après le schéma des six requirenda, il renferme la distinction entre le commentum et la glosa ainsi qu’une division de la philosophie, élaborées pour la première fois précisément par Guillaume de Conches.

L’articolo fornisce un’edizione delle annotazioni e delle glosse al Menone e al Fedone tradotti in latino da Enrico Aristippo tra il 1154 e il 1160. Partendo da un processo di categorizzazione delle varie tipologie di annotazioni e glosse, si esaminerà il ruolo di mediazione che le stesse hanno assunto tra i loro autori e i due dialoghi platonici in questione, ponendo in risalto gli argomenti della filosofia platonica che più hanno suscitato l’interesse dei lettori, al fine di comprendere le motivazioni sottese alla più scarsa circolazione (rispetto al Timeo) del Fedone e del Menone latini.

Cet article fournit la toute première édition critique des Questions ordinaires 1, 3 et 4 qui ont été débattues par Gérard de Bologne entre 1305 et 1312. Notre édition est accompagnée d’une étude qui examine la doctrine de Gérard en la situant dans son contexte historique. Dans ces questions, le maître carme nous livre ses réflexions sur le caractère vertueux de l’habitus de foi, son incompatibilité avec la vision béatifique et la noblesse épistémologique que lui procure à la fois son objet, le Dieu révélé, et son moyen formel, à savoir l’autorité divine sur laquelle il se fonde.

The great secular-mendicant quarrel over whether everyone is obliged to confess her sins to her own priest, which exploded in the mid-thirteenth century, entered the monastic realm a century later when the Cistercian Pierre Ceffons penned a fascinating criticism of a pertinent decision of his order from 1348. This paper describes how a later Cistercian at Bologna, Conrad of Ebrach (1368-1369), was inspired by Ceffons and how soon afterwards an Augustinian at Paris, Dionigi of Modena (1371-1372), copied Conrad’s treatment, reintroducing the quarrel to mendicant circles with an interesting twist on papal power.

Il contributo presenta l’edizione critica di una questione (la seconda del Prologo) – dedicata alla qualità speculativa o pratica della teologia – del Commento alle Sentenze del maestro francescano inglese Roberto di Halifax. Unica sua opera che si conosca a essere giunta fino a noi, il suo Commento alle Sentenze è rivelativo di alcune tendenze filosofiche e teologiche che sono andate affermandosi nel corso del secolo XIV. Anche il Prologo non si discosta troppo dall’attenzione da lui rivolta al tema della volontà umana, tra i più dibattuti dai suoi contemporanei.