Yes, St. Thomas Aquinas's works are very easy to read for a Latin student. You can find all of them here and mostly in two-column, Latin-English bilingual format.Junya wrote:The same year I started to read medieval philosophy, of scholars from 11 to 13th century, like Thomas Aquinas.
why do you know I have an inclination to Buddhism ? Because I am Japanese ?
You gave me a lot of options.
But what has to be advised on is, what I had better choose from them.
I can't do multiple work. (The reason is written below.)
And to tell the truth, I want to go to the study of Buddhism, abandonning what I have studied these several years, Latin and Greek.
(Last year I tried translating the Heart Sutra myself from Sanskrit. The Heart Sutra is the best known sutra among Japanese (the Chinese translation of it). Even my mom often hand-copies it as a kind of religious activity.)
Why I want to go to Buddhism is, because the philosophies in Latin and Greek don't have a topic which I can find myself really interested in.
But in Buddhism there are, and in Buddhism there are what I find really important for my life and deserve serious studying.
I'm especially interested in the philosophical study of Buddhism on how to observe oneself and control oneself, so that one can control the pain of body (and mind, and life in general).
Science of self-observation, especially as regards observation of one's body from the inner side, is not cultivated in Latin and Greek philosophies.
Dammapada you mentioned, and Suttanipata have been especially interesting to me.
Now I'm in the middle of opposite options, unable to decide which one to choose.
Should I cherish my present ability in Latin and Greek and keep working at them ?
then which philosophers should I study?
(I started Latin from Aquinas as a commentator of Aristotle's DE ANIMA, and other Latin commentators on DE ANIMA, and then started Aristotle's Greek text of DE ANIMA or Peri Psyche^s.)
Or should I abandon them and go to Buddhism study ?
I cannot do them all. I have to abandon some.
For, Latin and Greek writings are difficult to me, so they demand very much laborious dictionary-consultation.
I cannot work on multiple texts.
And also I like to translate in a deep way,
creatively thinking how to translate better and in a well coherent manner, and how to make the translation understandable as deeply for the readers as for me,
disliking just translating literally, or just imitating the other translators' translations.
So the work takes much time and energy, that I cannot engage in multiple works.
1. Miedeval commentaries on Aristotle's DE ANIMA and Greek original text and Greek commentaries (This is what I most have engaged myself in.)
2. Renaissance magical texts (This is what I am just curious, probably influenced by occult novels and films and Japanese animations and comics.)
3. Philosophical writings from Roman period. (This is to challenge a very difficult Latin, studying of which will deepen my knowledge of Latin.)
5. et cetera
I remember you once said you used to be interested in Indian philosophy but lost interest in that, I think it was a few years ago and you have apparently changed your mind now.
If you're interested in Buddhism I think you should learn Tibetan if you haven't already (I think you mentioned having a degree in Indian philosophy before?).
If you're interested in Buddhism I think you should learn Tibetan if you haven't already
Most Renaissance magical texts are actually very straightforward, the language is quite simple and
It was a shame that Pyrrhonism died out in the West although from the 16th century, with translations of Sextus Empiricus and philosophers like Montaigne and David Hume, Western philosophy started to cover similar ground again. Gallica has a 16th century Latin translation of Sextus Empiricus.
If you're still interested in Latin, I think you should really read Orberg's Lingua Latina series. It will get you actually reading Latin rather than translating which seems to be your current problem and causing you boredom.
quendidil wrote :If you're interested in Buddhism I think you should learn Tibetan if you haven't already
If I start studying Tibetan also for Buddhism study, I would have to abandon Latin and Greek completely.
I am sorry to throw away what I have so eagerly studied these years. (That is, of course, the reason I can't smoothly move to Buddhism. They pull me back.)
Or do you say there is some way to keep them all at my hand ? You seem to be a very erudite person of extensive learning. I wonder whether you have got your wide knowledge by simultaneous studying or by studying one by one taking a long period of life-time.
quendidil wrote :If you're still interested in Latin, I think you should really read Orberg's Lingua Latina series. It will get you actually reading Latin rather than translating which seems to be your current problem and causing you boredom.
No, I am enjoying the labor of meticulous dictionary-consultation. It is a pain, a big physical pain, but it is also interesting to think how to lessen the physical pain of that labor and how to make the labor more well-ordered. The process, as I feel, will make me wiser, able to work at every thing through some systematical procedure.
But as you recommend me Lingua Latina, I am beginning to feel like trying it.
You mean with Lingua Latina, one gets able to read difficult Latin of Roman era fluently ?
Then I ask you, if I take up Lingua Latina series, how long am I going to study with them before I get able to read fluently ?
And one more question, are the fluent readers who have gone through the Lingua Latina series able to deal with difficult points in a text better than the readers who always consult large dictionary meticulously ? I don't think so. I feel, if I start studying with Langua Latina, I had better continue the training of dictionary-consultation, too, for that reason.
Junya wrote:quendidil wrote :Most Renaissance magical texts are actually very straightforward, the language is quite simple and
Yes, I have thought so. Academic writings' Latin after the medieval era in general seems to be simple and easy and written with a small vocabulary. Then, there would be no need of laborious dictionary-consultation about the Renaissance magical texts. Their Latin so easy, I would not have to abandon it when I have moved to Buddhism.quendidil wrote :It was a shame that Pyrrhonism died out in the West although from the 16th century, with translations of Sextus Empiricus and philosophers like Montaigne and David Hume, Western philosophy started to cover similar ground again. Gallica has a 16th century Latin translation of Sextus Empiricus.
In what point do Sextus Empiricus and Buddhism resemble ?
Then it is not what I like Buddhism for.
I am interested in the Buddhist practical philosophy on how to oberseve oneself (yoga) and control the pains (of body especially), not the metaphysical argument of, for example, Madyamaka.
My personal practice is based on Dzogchen.
If you are interested in magical texts, the Buddhist equivalent would be the tantras -- some are available in Classical Chinese but far more are only in Tibetan.
Dioscorides included descriptions of herbs warding away demons in his Materia Medica, and the Testament of Solomon also describes demons causing various illnesses and which herbs will drive them away. Demons remained a part of medical theory throughout the medieval period as far as I know, they are a feature in Arab medical theory, based on the four humours.
Also, the fundamental aetiology of all illnesses in Tibetan medicine are the three poisons. I don't know more about the specifics of the practices in Tibetan medicine to say much more, but I suspect they would largely be the same with burning and ingestion of certain herbs and substances; prayer and meditation could be a part of the cure in many ailments though.
I think Buddhism might be of more use with regards to applying its practice to your daily life than e.g. Aquinas, but if you're interested in the rest and translating with a dictionary is too time-consuming I think you could at least read them in translation.
I was unclear in the last post; Dioscorides and the ToS are in Greek. The ToS seems to be the basis for some later medieval Latin/Romance works variously titled De officiis spirituum and similar, though they lack the medical content and are more concerned with the powers of the spirits....