To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure email@example.com
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
This chapter seeks to locate and elucidate the philosophical precedents and mechanisms in late-antique and Byzantine Christian thought that inform the tension between the rigorous affirmation of autonomous moral determination, on the one hand, and the self-effacing quality of ecclesiastical and monastic life, on the other. Though expressed with some variance and terminological inconsistency, the majority of Christian writers affirm some version of 'free will' and universally attribute the capacity for moral development to all humankind, developing and altering paradigms from the mélange of philosophical concepts present in Middle- and Neoplatonism. No less prominent, however, is the assertion—both tacitly and explicitly—that private moral judgment and individual conscience are unreliable. Each human being not only requires a pedagogical process for proper moral development but also depends upon the presence and guidance of a heteronomous 'other', whether human or divine. This chapter will accordingly seek to demonstrate that, while Christians of late antiquity and Byzantium considered free will and moral determination to be an inextricable aspect of moral psychology, they did not have the same understanding of autonomy that emerged so forcefully during the Enlightenment and in its wake.
The introduction sets forth the goals and the methodologies of the study. It reviews the previous scholarship on Manuel II Palaiologos and explains the contributions made by this book. While setting the scholarly background of the book, previous studies on Late Byzantine political and socio-economic history, Byzantine literature, Byzantine philosophy and theology are discussed in relation to Manuel's biography. By relying on studies on historical biography writing and some select examples from historical biographies of Western medieval rulers, the metholodology for writing Manuel's biography is established. The sources used in the biography are introduced and their chief characteristics are discussed.
This chapter chiefly deals with Manuel's ethico-political works, his Foundations of Imperial Conduct and the Seven Ethico-Political Orations. They are analysed with regard to the emperor's ethico-political thought, his reliance on Aristotelian ethics, his self-representation and the political messages he embedded into these works. Manuel's literary network, manuscripts and his collaborations with the literati are further investigated, while panegyrics and other works addressed to the emperor receive attention. In this regard, the emperor's reactions to praise and criticism are examined, offering an insight into his personality. The chapter ends with a discussion of the political situation between the years 1416–21 and an analysis of the political differences between Manuel and his son John VIII.
Email your librarian or administrator to recommend adding this to your organisation's collection.