Nicole Oresme – Wikipedia

French thinker
Nicole Oresme |
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![]() Portrait of Nicole Oresme: Miniature from Oresme’s Traité de l’espère, Bibliothèque Nationale, Paris, France, fonds français 565, fol. 1r. |
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Born | c. 1325 |
Died | 11 July 1382[2] |
Alma mater | College of Navarre (University of Paris) |
Period | Medieval philosophy |
Area | Western philosophy |
School | Nominalism[1] |
Establishments | College of Navarre (University of Paris) |
Fundamental pursuits |
Pure philosophy, astronomy, theology, arithmetic |
Notable concepts |
Rectangular co-ordinates, first proof of the divergence of the harmonic series, mean speed theorem |
Nicole Oresme (French: [nikɔl ɔʁɛm];[6] c. 1320–1325 – 11 July 1382), also called Nicolas Oresme, Nicholas Oresme, or Nicolas d’Oresme, was a French philosopher of the later Middle Ages. He wrote influential works on economics, mathematics, physics, astrology, astronomy, philosophy, and theology; was Bishop of Lisieux, a translator, a counselor of King Charles V of France, and probably the most authentic thinkers of 14th-century Europe.[7]
Nicole Oresme was born c. 1320–1325 within the village of Allemagnes (at the moment’s Fleury-sur-Orne) within the neighborhood of Caen, Normandy, within the diocese of Bayeux. Virtually nothing is thought regarding his household. The truth that Oresme attended the royally sponsored and subsidised College of Navarre, an establishment for college students too poor to pay their bills whereas finding out on the University of Paris, makes it possible that he got here from a peasant household.[8]
Oresme studied the “arts” in Paris, along with Jean Buridan (the so-called founding father of the French college of pure philosophy), Albert of Saxony and maybe Marsilius of Inghen, and there acquired the Magister Artium. He was already a regent master in arts by 1342, through the disaster over William of Ockham‘s natural philosophy.[9]
In 1348, he was a scholar of theology in Paris.
In 1356, he acquired his doctorate and in the identical yr he turned grand grasp (grand-maître) of the College of Navarre.
In 1364, he was appointed dean of the Cathedral of Rouen. Round 1369, he started a collection of translations of Aristotelian works on the request of Charles V, who granted him a pension in 1371 and, with royal assist, was appointed bishop of Lisieux in 1377. In 1382, he died in Lisieux.[10]
Scientific work[edit]
Cosmology[edit]

In his Livre du ciel et du monde Oresme mentioned a variety of proof for and in opposition to the day by day rotation of the Earth on its axis.[11] From astronomical concerns, he maintained that if the Earth have been shifting and never the celestial spheres, all of the actions that we see within the heavens which are computed by the astronomers would seem precisely the identical as if the spheres have been rotating across the Earth. He rejected the bodily argument that if the Earth have been shifting the air can be left behind inflicting a terrific wind from east to west. In his view the Earth, Water, and Air would all share the identical movement.[12] As to the scriptural passage that speaks of the movement of the Solar, he concludes that “this passage conforms to the customary utilization of standard speech” and isn’t to be taken actually.[13] He additionally famous that it might be extra economical for the small Earth to rotate on its axis than the immense sphere of the celebs.[14] Nonetheless, he concluded that none of those arguments have been conclusive and “everybody maintains, and I believe myself, that the heavens do transfer and never the Earth.”[15]
Critiques of astrology[edit]
In his mathematical work, Oresme developed the notion of incommensurate fractions, fractions that would not be expressed as powers of each other, and made probabilistic, statistical arguments as to their relative frequency.[16] From this, he argued that it was very possible that the size of the day and the yr have been incommensurate (irrational), as certainly have been the intervals of the motions of the moon and the planets. From this, he famous that planetary conjunctions and oppositions would by no means recur in fairly precisely the identical method. Oresme maintained that this disproves the claims of astrologers who, considering “they know with punctual exactness the motions, aspects, conjunctions and oppositions… [judge] rashly and erroneously about future occasions.”[17]
Oresme’s critique of astrology in his Livre de divinacions treats it as having six components.[18] The primary, primarily astronomy, the actions of heavenly our bodies, he considers good science however not exactly knowable.
The second half offers with the influences of the heavenly our bodies on earthly occasions in any respect scales. Oresme doesn’t deny such affect, however states, consistent with a generally held opinion,[19] that it may both be that preparations of heavenly our bodies signify occasions, purely symbolically, or that they really trigger such occasions, deterministically. Mediaevalist Chauncey Wooden remarks that this main elision “makes it very tough to find out who believed what about astrology”.[19]
The third half considerations predictiveness, protecting occasions at three totally different scales: nice occasions similar to plagues, famines, floods and wars; climate, winds and storms; and medication, with influences on the humours, the 4 Aristotelian fluids of the physique. Oresme criticizes all of those as misdirected, although he accepts that prediction is a authentic space of research, and argues that the impact on the climate is much less well-known than the impact on nice occasions. He observes that sailors and farmers are higher at predicting climate than astrologers, and particularly assaults the astrological foundation of prediction, noting appropriately that the zodiac has moved relative to the fastened stars (due to precession of the equinoxes) for the reason that zodiac was first described in historic instances.[19]
These first three components are what Oresme considers the bodily influences of the celebs and planets (together with solar and moon) on the earth, and whereas he gives critiques of them, he accepts that results exist. The final three components are what Oresme considers to concern (good or unhealthy) fortune. They’re interrogations, which means asking the celebs when to do issues similar to enterprise offers; elections, which means selecting one of the best time to do issues similar to getting married or combating a struggle and nativities, which means the natal astrology with delivery charts that types a lot of recent astrological follow. Oresme classifies interrogations and elections as “completely false” arts, however his critique of nativities is extra measured. He denies that any path is predetermined by the heavenly our bodies, as a result of people have free will, however he accepts that the heavenly our bodies can affect behaviour and recurring temper, through the mixture of humours in every particular person. General, Oresme’s skepticism is strongly formed by his understanding of the scope of astrology. He accepts issues a contemporary skeptic would reject, and rejects some issues — such because the knowability of planetary actions, and results on climate — which are accepted by trendy science.[20]
Sense notion[edit]
In discussing the propagation of sunshine and sound, Oresme adopted the frequent medieval doctrine of the multiplication of species,[21] because it had been developed by optical writers similar to Alhacen, Robert Grosseteste, Roger Bacon, John Pecham, and Witelo.[22] Oresme maintained that these species have been immaterial, however corporeal (i.e., three-dimensional) entities.[23]
Arithmetic[edit]

Oresme’s most necessary contributions to arithmetic are contained in Tractatus de configurationibus qualitatum et motuum. In a top quality, or unintentional kind, similar to warmth, he distinguished the intensio (the diploma of warmth at every level) and the extensio (because the size of the heated rod). These two phrases have been typically changed by latitudo and longitudo. For the sake of readability, Oresme conceived the concept of visualizing these ideas by aircraft figures, approaching what we’d now name rectangular coordinates. The depth of the standard was represented by a size or latitudo proportional to the depth erected perpendicular to the bottom at a given level on the bottom line, which represents the longitudo. Oresme proposed that the geometrical type of such a determine might be considered equivalent to a attribute of the standard itself. Oresme outlined a uniform high quality as that which is represented by a line parallel to the longitude, and every other high quality as difform. Uniformly various qualities are represented by a straight line inclined to the axis of the longitude, whereas he described many instances of nonuniformly various qualities. Oresme prolonged this doctrine to figures of three dimensions. He thought-about this evaluation relevant to many alternative qualities similar to hotness, whiteness, and sweetness. Considerably for later developments, Oresme utilized this idea to the evaluation of native movement the place the latitudo or depth represented the pace, the longitudo represented the time, and the world of the determine represented the space travelled.[24]
He exhibits that his methodology of figuring the latitude of types is relevant to the motion of a degree, given that the time is taken as longitude and the pace as latitude; amount is, then, the area coated in a given time. In advantage of this transposition, the theory of the latitudo uniformiter difformis turned the legislation of the area traversed in case of uniformly various movement; thus Oresme printed what was taught over two centuries previous to Galileo‘s making it well-known.[2][25] Diagrams of the speed of an accelerating object in opposition to time in On the Latitude of Varieties by Oresme[26] have been cited to credit score Oresme with the invention of “proto bar charts”.[27][28]
In De configurationibus Oresme introduces the idea of curvature as a measure of departure from straightness, for circles he has the curvature as being inversely proportional to radius and makes an attempt to increase this to different curves as a repeatedly various magnitude.[29]
Considerably, Oresme developed the primary proof of the divergence of the harmonic series.[30] His proof, requiring much less superior arithmetic than present “commonplace” assessments for divergence (for instance, the integral test), begins by noting that for any n that may be a power of 2, there are n/2 − 1 phrases within the collection between 1/(n/2) and 1/n. Every of those phrases is no less than 1/n, and since there are n/2 of them they sum to no less than 1/2. As an illustration, there’s one time period 1/2, then two phrases 1/3 + 1/4 that collectively sum to no less than 1/2, then 4 phrases 1/5 + 1/6 + 1/7 + 1/8 that additionally sum to no less than 1/2, and so forth. Thus the collection have to be larger than the collection 1 + 1/2 + 1/2 + 1/2 + …, which doesn’t have a finite restrict. This proves that the harmonic collection have to be divergent. This argument exhibits that the sum of the primary n phrases grows no less than as quick as . (See additionally Harmonic series)
Oresme was the primary mathematician to show this truth, and (after his proof was misplaced) it was not confirmed once more till the seventeenth century by Pietro Mengoli.[31]
He additionally labored on fractional powers, and the notion of likelihood over infinite sequences, concepts which might not be additional developed for the subsequent three and 5 centuries, respectively.[16]: 142–3
On native movement[edit]
Oresme, like lots of his contemporaries similar to John Buridan and Albert of Saxony, formed and critiqued Aristotle’s and Averroes’s theories of movement to their very own liking.[32] Taking inspiration from the theories of forma fluens and fluxus formae, Oresme would counsel his personal descriptions for change and movement in his commentary of Physics. Forma fluens is described by William of Ockham as “Each factor that’s moved is moved by a mover,” and fluxus formae as “Each movement is produced by a mover.”[33] Buridan and Albert of Saxony every subscribed to the traditional interpretation of flux being an innate a part of an object, however Oresme differs from his contemporaries on this side.[32] Oresme agrees with fluxus formae in that movement is attributed to an object, however that an object is “set into” movement, moderately than “given” movement, denying a distinction between a immobile object and an object in movement. To Oresme, an object strikes, however it isn’t a shifting object.[32] As soon as an object begins motion by means of the three dimensions it has a brand new “modus rei” or “method of being,” which ought to solely be described by means of the attitude of the shifting object, moderately than a definite level.[32] This line of thought coincides with Oresme’s problem to the construction of the universe. Oresme’s description of movement was not standard, though it was thorough.[34] A Richard Brinkley is regarded as an inspiration for the modus-rei description, however that is unsure.[34]
Political thought[edit]
Oresme supplied the primary trendy vernacular translations of Aristotle‘s ethical works which are nonetheless extant at the moment. Between 1371 and 1377 he translated Aristotle’s Ethics, Politics and Economics (the final of which is these days thought-about to be pseudo-Aristotelian) into Middle French. He additionally extensively commented on these texts, thereby expressing a few of his political opinions. Like his predecessors Albert the Great, Thomas Aquinas and Peter of Auvergne (and fairly not like Aristotle), Oresme favours monarchy as one of the best type of government.[35] His criterion for good authorities is the common good. A king (by definition good) takes care of the frequent good, whereas a tyrant works for his personal revenue. A monarch can guarantee the soundness and sturdiness of his reign by letting the people participate in government. This has moderately confusingly and anachronistically been known as popular sovereignty.[36] Like Albert the Nice, Thomas Aquinas, Peter of Auvergne and particularly Marsilius of Padua, whom he sometimes quotes, Oresme conceives of this standard participation as moderately restrictive: solely the multitude of affordable, smart and virtuous males must be allowed political participation by electing and correcting the prince, altering the legislation and passing judgement.[37] Oresme, nevertheless, categorically denies the right of rebellion because it endangers the frequent good.[38] In contrast to earlier commentators, nevertheless, Oresme prescribes the law as superior to the king’s will.[39] It should solely be modified in instances of utmost necessity.[40] Oresme favours average kingship,[41] thereby negating modern absolutist thought, normally promoted by adherents of Roman law.[42] Moreover, Oresme would not comply to modern conceptions of the French king as sacred, as promoted by Évrart de Trémaugon in his Songe du vergier or Jean Golein in his Traité du sacre.[43] Though he closely criticises the Church as corrupt, tyrannical and oligarchical, he by no means basically questions its necessity for the religious well-being of the trustworthy.[44]
It has historically been thought that Oresme’s Aristotelian translations had a serious affect on King Charles V’s politics: Charles’ legal guidelines regarding the line of succession and the potential of a regency for an underage king have been accredited to Oresme, as has the election of a number of high-ranking officers by the king’s council within the early 1370s.[45] Oresme could have conveyed Marsilian and conciliarist thought to Jean Gerson and Christine de Pizan.[46]
Economics[edit]
Along with his Treatise on the origin, nature, legislation, and alterations of cash (De origine, natura, jure et mutationibus monetarum), one of many earliest manuscripts dedicated to an economic matter, Oresme brings an fascinating perception on the medieval conception of cash. Oresme’s viewpoints of theoretical structure are outlined in Half 3 and 4 of his work from De moneta, which he accomplished between 1356 and 1360. His perception is that people have a pure proper to personal property; this property belongs to the person and neighborhood.[47] In Half 4, Oresme offers an answer to a political downside as to how a monarch might be held accountable to place the frequent good earlier than any non-public affairs. Although the monarchy rightfully has claims on all cash given an emergency, Oresme states that any ruler that goes by means of it is a “Tyrant dominating slaves”. Oresme was one of many first medieval theorists that didn’t settle for the suitable of the monarch to have claims on all cash in addition to “his topics’ proper to personal non-public property.”
Psychology[edit]
Oresme was identified to be a properly rounded psychologist. He practiced the strategy of “interior senses” and studied the notion of the world. Oresme contributed to nineteenth and twentieth century psychology within the fields of cognitive psychology, notion psychology, psychology of consciousness, and psychophysics. Oresme found the psychology of unconscious and got here up with the idea of unconscious conclusion of notion. He developed many concepts past high quality, amount, classes and phrases which have been labeled “principle of cognition”.[48]
Posthumous repute[edit]
Oresme’s financial thought remained properly regarded centuries after his loss of life. In a 1920 Essay on Medieval Financial Instructing, Irish economist George O’Brien summed up the favorable tutorial consensus over Oresme’s Treatise on the origin, nature, legislation, and alterations of cash:
The deserves of this work have excited the unanimous admiration of all who’ve studied it. Roscher says that it comprises ‘a principle of cash, elaborated within the fourteenth century, which stays completely right to-day, underneath the check of the ideas utilized within the nineteenth century, and that with a brevity, a precision, a readability, and a simplicity of language which is a hanging proof of the superior genius of its writer.’ In accordance with Brants, ‘the treatise of Oresme is without doubt one of the first to be devoted ex professo to an financial topic, and it expresses many concepts that are very simply, extra simply than these which held the sector for a protracted interval after him, underneath the title of mercantilism, and extra simply than these which allowed of the discount of cash as if it have been nothing greater than a counter of trade.’ ‘Oresme’s treatise on cash,’ says Macleod, ‘could also be justly stated to face on the head of recent financial literature. This treatise laid the foundations of financial science, which at the moment are accepted by all sound economists.’ ‘Oresme’s utterly secular and naturalistic methodology of treating probably the most necessary issues of political financial system,’ says Espinas, ‘is a sign of the approaching finish of the Center Ages and the daybreak of the Renaissance.’ Dr. Cunningham provides his tribute of reward: ‘The conceptions of nationwide wealth and nationwide energy have been ruling concepts in financial issues for a number of centuries, and Oresme seems to be the earliest of the financial writers by whom they have been explicitly adopted because the very foundation of his argument…. A lot of factors of financial doctrine in regard to coinage are mentioned with a lot judgment and clearness.’ Endemann alone is inclined to quarrel with the pre-eminence of Oresme; however on this query, he’s in a minority of 1.[49]
Chosen works in English translation[edit]
- Nicole Oresme’s De visione stellarum (On seeing the celebs): a crucial version of Oresme’s treatise on optics and atmospheric refraction, translated by Dan Burton, (Leiden; Boston: Brill, 2007, ISBN 9789004153707)
- Nicole Oresme and the marvels of nature: a research of his De causis mirabilium, translated by Bert Hansen, (Toronto: Pontifical Institute of Mediaeval Research, 1985, ISBN 9780888440686)
- Questiones tremendous quatuor libros meteororum, in SC McCluskey, ed, Nicole Oresme on Gentle, Shade and the Rainbow: An Version and Translation, with introduction and significant notes, of A part of E book Three of his Questiones tremendous quatuor libros meteororum (PhD dissertation, College of Wisconsin, 1974, Google Books)
- Nicole Oresme and the kinematics of round movement: Tractatus de commensurabilitate vel incommensurabilitate motuum celi, translated by Edward Grant, (Madison: College of Wisconsin Press, 1971)
- Nicole Oresme and the medieval geometry of qualities and motions: a treatise on the uniformity and difformity of intensities often known as Tractatus de configurationibus qualitatum et motuum, translated by Marshall Clagett, (Madison: College of Wisconsin Press, 1971, OCLC 894)
- Le Livre du ciel et du monde. A. D. Menut and A. J. Denomy, ed. and trans. (Madison: College of Wisconsin Press, 1968, ISBN 9780783797878)
- De proportionibus proportionum and Advert pauca respicientes. Edward Grant, ed. and trans. (Madison: College of Wisconsin Press, 1966, ISBN 9780299040000)
- The De moneta of N. Oresme, and English Mint paperwork, translated by C. Johnson, (London, 1956)[50]
See additionally[edit]
- ^ Hans Blumenberg, The Genesis of the Copernican World, MIT Press, 1987, p. 158.
- ^ a b
Duhem, Pierre (1911). “Nicole Oresme“. In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Firm.
- ^ Marshall Clagett, The Science of Mechanics within the Center Ages, Madison. 1959, p. 522.
- ^ Marshall Clagett (ed.), Essential Issues within the Historical past of Science, College of Wisconsin Press, 1969, p. 95: “[W]hen one asks extra particularly what, for instance, Galileo or Descartes really knew and what use they product of the dynamics of impetus or of fourteenth-century Oxford kinematics or of Oresme’s graphical strategies, the proof turns into tough and unsatisfactory.”
- ^ Dan Burton (ed.), De Visione Stellarum, BRILL, 2007, p. 19 n. 8.
- ^ Léon Warnant (1987). Dictionnaire de la prononciation française dans sa norme actuelle (in French) (third ed.). Gembloux: J. Duculot, S. A. ISBN 978-2-8011-0581-8.
- ^ Wallace, William A. (1981). Prelude to Galileo: essays on medieval and sixteenth-century sources of Galileo’s thought. Springer Science & Enterprise. ISBN 978-9027712158.
- ^ Edward Grant, ed., De proportionibus proportionum and Advert pauca respicientes, (Madison: College of Wisconsin Pr., 1966), p. 4.
- ^ William J. Courtenay, The Early Profession of Nicole Oresme, Isis, Vol. 91, No.3 (Sept. 2000), pp 542–548.
- ^ Edward Grant, ed., De proportionibus proportionum and Advert pauca respicientes, (Madison: College of Wisconsin Pr., 1966), pp. 4–10.
- ^ Edward Grant, The Foundations of Fashionable Science within the Center Ages, (Cambridge: Cambridge College Press, 1996), pp. 114–16.
- ^ Oresme, Le Livre du ciel et du monde, pp. 521–3
- ^ Oresme, Le Livre du ciel et du monde, p. 531
- ^ Oresme, Le Livre du ciel et du monde, p. 535
- ^ Oresme, Le Livre du ciel et du monde, p. 537
- ^ a b Franklin, James (2001). The Science of Conjecture, Evidence and Probability before Pascal. Baltimore: Johns Hopkins College Press. pp. 140–145. ISBN 9780801865695.
- ^ Oresme, Advert pauca respicientes, p. 383.
- ^ Coopland, G. W. (1952). Nicole Oresme and the Astrologers: A Examine of his Livre de Divinacions. Harvard College Press; Liverpool College Press. pp. 53–57.
- ^ a b c Wooden, 1970. p. 9
- ^ Wooden, 1970. pp. 8–11
- ^ Bert Hansen, Nicole Oresme and the Marvels of Nature (Toronto: Pontifical Institute of Mediaeval Research, 1985), pp. 89–90.
- ^ David C. Lindberg, Theories of Imaginative and prescient from al-Kindi to Kepler, (Chicago: College of Chicago Pr., 1976), pp. 78–80, 98, 113–16.
- ^ Peter Marshall, “Nicole Oresme on the Nature, Reflection, and Pace of Gentle,” Isis, 72 (1981): 357–374, pp. 360–2.
- ^ Clagett, Marshall (1968), Nicole Oresme and the Medieval Geometry of Qualities and Motions; a treatise on the uniformity and difformity of intensities often known as Tractatus de configurationibus qualitatum et motuum, Madison: Univ. of Wisconsin Press, pp. 177–128, ISBN 0-299-04880-2
- ^ Clagett, Marshall (1968), Nicole Oresme and the Medieval Geometry of Qualities and Motions; a treatise on the uniformity and difformity of intensities often known as Tractatus de configurationibus qualitatum et motuum, Madison: Univ. of Wisconsin Press, ISBN 0-299-04880-2
- ^ Clagett, Marshall (1968), Nicole Oresme and the Medieval Geometry of Qualities and Motions; a treatise on the uniformity and difformity of intensities often known as Tractatus de configurationibus qualitatum et motuum, Madison: Univ. of Wisconsin Press, pp. 85–99, ISBN 0-299-04880-2
- ^ Beniger, James R.; Robyn, Dorothy L. (1978), “Quantitative Graphics in Statistics: A Temporary Historical past”, The American Statistician, Taylor & Francis, Ltd., 32 (1): 1–11, doi:10.1080/00031305.1978.10479235, JSTOR 2683467
- ^ Der, Geoff; Everitt, Brian S. (2014). A Handbook of Statistical Graphics Using SAS ODS. Chapman and Corridor – CRC. ISBN 978-1-584-88784-3.
- ^ Serrano, Isabel; Suceavă, Bogdan (2015). “A Medieval Mystery: Nicole Oresme’s Concept of Curvitas“ (PDF). Notices of the American Mathematical Society. 62 (9): 1030–1034. doi:10.1090/noti1275.
- ^ Oresme, Nicole (c. 1360). Quaestiones tremendous Geometriam Euclidis [Questions concerning Euclid’s Geometry].
- ^ Pickover, Clifford A. (2009), The Math Book: From Pythagoras to the 57th Dimension, 250 Milestones in the History of Mathematics, Sterling Publishing Firm, Inc., p. 104, ISBN 9781402757969,
Nicole Oresme … was the primary to show the divergence of the harmonic collection (c. 1350). His outcomes have been misplaced for a number of centuries, and the outcome was proved once more by Italian mathematician Pietro Mengoli in 1647 and by Swiss mathematician Johann Bernoulli in 1687.
- ^ a b c d Thijssen, Johannes (2009). “The Debate over the Nature of Movement: John Buridan, Nicole Oresme and Albert of Saxony. With an Version of John Buridan’s ‘Quaestiones Tremendous Libros Physicorum, Secundum Ultimam Lecturam’, E book III, Q. 7”. Early Science and Medication. 14 (1–3): 186–210. doi:10.1163/157338209X425551.
- ^ “NASC 400 History of Science to 1700 / Mechanics and Motion in the Middle Ages”. nasc400.pbworks.com. Retrieved 4 Might 2018.
- ^ a b Caroti, Stefano (1993). “Oresme on Movement (Questiones Tremendous Physicam, III, 2–7)”. Vivarium: Journal for Mediaeval Philosophy and the Mental Lifetime of the Center Ages. 31: 8–36 – through EBSCOhost.
- ^ Mario Grignaschi: Nicolas Oresme et son commentaire à la «Politique» d’Aristote, in: Album Helen Maud Cam, Louvain 1960 (Research Introduced to the Worldwide Fee for the Historical past of Consultant and Parliamentary Establishments, 23), 95–151, esp. 99–106.
- ^ Shulamith Shahar: Nicolas Oresme, un penseur politique indépendant de l’entourage du roi Charles V, in: L’info historique 32 (1970), 203–209.
- ^ Mario Grignaschi: Nicolas Oresme et son commentaire à la «Politique» d’Aristote, in: Album Helen Maud Cam, Louvain 1960 (Research Introduced to the Worldwide Fee for the Historical past of Consultant and Parliamentary Establishments, 23), 95–151, esp. 111–112; Jacques Krynen: Aristotélisme et réforme de l’Etat, en France, au XIVe siècle, in: Jürgen Miethke (ed.): Das Publikum politischer Theorie im 14. Jahrhundert, München 1992 (Schriften des Historischen Kollegs, 21), 225–236, esp. 231–232; James M. Blythe: Splendid Authorities and the Combined Structure within the Center Ages, Princeton, New Jersey 1992, 221–225.
- ^ Susan M. Babbitt: Oresme’s Livre de Politiques and the France of Charles V., in: Transactions of the American Philosophical Society 75,1 (1985), 1–158, esp. 83–84; Ulrich Meier: Molte revoluzioni, molte novità. Gesellschaftlicher Wandel im Spiegel der politischen Philosophie und im Urteil von städtischen Chronisten des späten Mittelalters, in: Jürgen Miethke, Klaus Schreiner (eds.): Sozialer Wandel im Mittelalter. Wahrnehmungsformen, Erklärungsmuster, Regelungsmechanismen, Sigmaringen 1994, 119–176, esp. 127–129.
- ^ James M. Blythe: Splendid Authorities and the Combined Structure within the Center Ages, Princeton, New Jersey 1992, 211–212.
- ^ Jacques Krynen: L’empire du roi. Ideés et croyances politiques en France. XIIIe–XVe siècle, Paris 1993, 266–272.
- ^ James M. Blythe: Splendid Authorities and the Combined Structure within the Center Ages, Princeton, New Jersey 1992, 203–242.
- ^ Jacques Krynen: L’empire du roi. Ideés et croyances politiques en France. XIIIe–XVe siècle, Paris 1993, 110–124, 343–456.
- ^ Shulamith Shahar: Nicolas Oresme, un penseur politique indépendant de l’entourage du roi Charles V, in: L’info historique 32 (1970), 203–209; Vanina Kopp: Der König und die Bücher. Sammlung, Nutzung und Funktion der königlichen Bibliothek am spätmittelalterlichen Hof in Frankreich, Ostfildern 2016 (Beihefte der Fancia, 80).
- ^ Susan M. Babbitt: Oresme’s Livre de Politiques and the France of Charles V., in: Transactions of the American Philosophical Society 75,1 (1985), 1–158, esp. 98–146.
- ^ Albert Douglas Menut: Introduction, in: Transactions of the American Philosophical Society 60,6 (1970), 5–43, esp. 9.
- ^ Albert Douglas Menut: Introduction, in: Transactions of the American Philosophical Society 60,6 (1970), 30; Cary J. Nederman: A Heretic Hiding in Plain Sight. The Secret Historical past of Marsiglio of Padua’s Defensor Pacis within the Considered Nicole Oresme, in: John Christian Laursen u.a. (eds.): Heresy in Transition. Reworking Concepts of Heresy in Medieval and Early Fashionable Europe, London 2005 (Catholic Christendom, 1300–1700), 71–88.
- ^ Woodhouse, Adam (2017–18). ““Who Owns the Cash?” Foreign money, Property, and In style Sovereignty in Nicole Oresme’s De moneta”. Speculum. 92 (1): 85–116. doi:10.1086/689839. ISSN 0038-7134. S2CID 159539712.
- ^ “Nicole Oresme”.
- ^ O’Brien, George, An Essay on Medieval Economic Teaching, pp.217-218.
- ^ Fryde, E. B. (1958). “Reviewed Work: The De Moneta of Nicholas Oresme and English Mint Paperwork. (Nelson’s Mediaeval Texts) by Charles Johnson”. Medium Ævum. Society for the Examine of Medieval Languages and Literature. 27 (1): 34–36. doi:10.2307/43626716. JSTOR 43626716.
References[edit]
- Clagett, Marshall (1970). “Nicole Oresme” (PDF). In Gillispie, Charles (ed.). Dictionary of Scientific Biography. Vol. 10. New York: Scribner & American Council of Realized Societies. pp. 223–240. ISBN 978-0-684-10114-9.
- Clagett, Marshall (1968). Nicole Oresme and the Medieval Geometry of Qualities and Motions: A Treatise on the Uniformity and Difformity of Intensities Generally known as Tractatus de configurationibus qualitatum at motuum. Madison: College of Wisconsin Press.
- Grant, Edward (1971). Nicole Oresme and the Kinematics of Round Movement. Madison: College of Wisconsin Press. ISBN 0-299-05830-1.
- Hansen, Bert (1985). Nicole Oresme and the Marvels of Nature: A Examine of his De causis mirabilium with Essential Version, Translation, and Commentary. Pontifical Institute of Medieval Research. ISBN 0-88844-068-5.
- Mäkeler, Hendrik (2003). “Nicolas Oresme und Gabriel Biel: Zur Geldtheorie im späten Mittelalter”. Scripta Mercaturae: Zeitschrift für Wirtschafts- und Sozialgeschichte. 37 (1): 56–94. (covers Oresme’s financial principle).
- Wooden, Chauncey (1970). Chaucer and the Country of the Stars: Poetical Uses of Astrological Imagery. Princeton: Princeton College Press. ISBN 0-691-06172-6.
- Labellarte, Alberto (a cura di) (2016). Nicola Oresme. Trattato sull’origine, la natura, il diritto e i cambiamenti del denaro. Testo latino a fronte. Bari: Stilo Editrice. ISBN 978-88-6479-158-6.
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