Free PDF Proslogion: including Gaunilo Objections and Anselm's Replies, by St. Anselm, Matthew D. Walz
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Written for his brother Benedictine monks around 1077, Anselm’s Proslogion is perhaps the best-known partially-read book of the Middle Ages. Many readers are familiar only with Anselm’s well-known argument for God’s existence in Chapters 2–4, which is often called the “ontological argument,” a misleading appellation coined centuries later by Immanuel Kant. In this argument Anselm begins with the thought of “something than which nothing greater is able to be thought,” and subsequently he leads the reader to see that such a reality necessarily exists and cannot be thought not to be. This argument – which is, to be sure, crucial to the work – constitutes but a small portion of the whole. Preceding it is a profound but oft-overlooked opening chapter in which Anselm contemplates his all-too-human condition and disposes the reader to receive aptly his argument for God’s existence in the next three chapters. And following this argument are 20 chapters in which Anselm artfully unfolds the depth and breadth of God’s true existence as that than which nothing greater is able to be thought, showing God to be (among other things) able-to-sense, pity-hearted, just, good, and uncircumscribed. Indeed, if the reader is willing to give himself over to the work as whole, he will be compelled, under Anselm’s deft guidance, to “endeavor to straighten up his mind toward contemplating God,” which is how Anselm describes his own role in the work in his prefatory remarks.
��� This edition provides a faithful yet readable English rendering of the whole Proslogion, the objections raised to Anselm’s argument by his contemporary Gaunilo, and Anselm’s replies to those objections. (After responding to Gaunilo, Anselm himself requested that these objections and replies be included in subsequent editions of the Proslogion.) This edition also includes an introduction that contextualizes the Proslogion within the monastic, pre-Scholastic age in which it first made its appearance.� In addition, by means of notes and commentary, this edition articulates how to contextualize Anselm’s famous argument in the Proslogion as a whole and in light of his replies to Gaunilo, how to appreciate the artistry whereby Anselm knit the Proslogion together into a coherent and concise unity, and how the work may be taught effectively to interested students. These features set this affordable English edition of the Proslogion apart from those currently available, which too often fail to capture accurately the beauty of Anselm’s prose, which often treat the work through the lens of either later Scholasticism or contemporary analytic philosophy of religion, and which take little note of the craftsmanship whereby Anselm constructed this masterfully integrated work that is remembered too often for too few of its 24 chapters.
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- Sales Rank: #837341 in Books
- Published on: 2013-04-15
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .40" w x 6.00" l, .30 pounds
- Binding: Paperback
- 80 pages
About the Author
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Matthew Walz has taught in the interdisciplinary program at Thomas Aquinas College in California, and since 2008 he has been a professor in the Philosophy Department of the University of Dallas.
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Most helpful customer reviews
1 of 2 people found the following review helpful.
Best Suited to Academia
By James G. Bruen Jr.
The "recognizable structure of reasoning" that "emerges" in the Proslogion "can be called a 'pattern of erotic thinking,'" says Matthew Walz in the Introduction, quoting himself. Moreover, he says, the Proslogion "is an essentially zetetic work." If you are able to understand these statements without more, then this book is for you. The book and St. Anselm's work are not an easy read. Indeed, Walz says he "prioritize[d]" "literalness" over "easy readability" when translating,
Even the Proslogion's idea of God as "something than which nothing greater is able to be thought" is quite a mouthful. Walz insists that Anselm's work should be read and understood from the vantage point of monasticism and the time before and at which it was written rather than through the eyes of later scholasticism or Kantian spectacles with the lens of the "ontological argument." In this insistence, the book is at its best, and Walz is convincing.
The text of the book is set in a small font; the endnotes, which can be quite lengthy, are even smaller. Walz translated from Latin and he includes a key to how he translated certain words. In his Introduction he explains some of his unconventional translations.
This book is probably best suited to academia.
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