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Title: Philosophy/Philosophers/B/Berkeley, George - Berkeley and Liber Mundi Paper by Costica Bradatan, published in the journal Minerva in 1999. Attempts to connect Berkeley with this medieval notion of "the book of the world."
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| Liber Mundi BERKELEY AND LIBER MUNDI Costica BradatanThe paradoxical (and also ambitious) aim of this paper consists in attempting to point out the vigorous presence of such a specifically "mediaeval" topic as liber mundi in the works of such a conventionally "modern" philosopher as George Berkeley (1685-1753). The solution of this "paradox" lies, as I shall try to show, in considering Berkeley as a kind of liminal philosopher between the mediaeval and the modern, as a surprising intellectual bridge between these two worlds, or even as a mediaeval latecomer on the stage of modernity. Methodologically, in doing it I have preferred that my historical approach to liber mundi be retrospectively pre-determined and confined only to some of its aspects by the particular way in which this topic appears in Berkeley; so that many other important cultural implications of liber mundi have only been mentioned in footnotes. As a matter of fact, my paper consists of two parts: 1) a brief history of the development of the liber mundi topic (St. Paul to modern times); and 2) a "case study": the presence of the topic in Berkeley's philosophy itself.1.Liber mundi represents one of the most fascinating cultural-philosophical topics of the mediaeval universe. It is such a kind of prevailing metaphor that eventually comes to mirror the whole of a civilization. Interestingly, its Christian foundational principle may be stated, at the same time, in both St. John (i, 1-14) and St. Paul (1 Corinthians. xiii. 12-3), and this "double grounding" will be preserved and easily recognizable along all the subsequent developments of the topic. As the idea of liber mundi necessarily requires two elements (a text to be read and a reader to do it), let us consider, on one hand, St. John’s grounding as containing liber mundi "text perspective" and, on the other hand, St. Paul grounding’s as containing liber mundi "reader’s perspective". Let also add that these perspectives are not opposite at all, but, on the contrary, they are fully complementary.Firstly, from a strictly theological point of view, we find in St. John’s Gospel the proper ground on which liber mundi is based: "In (the) beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things received being through him, and without him not one (thing) received being which has received being. ... And the Word became flesh". There is, in this short passage, a surprisingly fruitful ambiguity, since the word "Word", as it is presented in John’s Gospel, is the translation of the Greek word logos, meaning both "word" (verbum) and "reason" (ratio). As a result, from a Christian standpoint, the Incarnation made the world not only "readable" (since the Word "penetrated" and "inscribed" it), but also "ration-able", comprehensible (since God as ratio came the world into being). |
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Paper | by | Costica | Bradatan, | published | in | the | journal | Minerva | in | 1999. | | Attempts | to | connect | Berkeley | with | this | medieval | notion | of | "the | book | of | the | world." |
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http://www.ul.ie/~philos/vol3/liber.html
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Paper by Costica Bradatan, published in the journal Minerva in 1999. Attempts to connect Berkeley with this medieval notion of "the book of the world."
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