Part 2 / Book 20 — APPENDIX II

Subdivisions of Philosophy

Philosophy was regarded by Isidore as a comprehensive term embracing all knowledge. He gives its subdivisions as follows:

I.

Philosophia Naturalis or Physica Arithmetica

Geometria

Musica

Astronomia

Moralis or Ethica Prudentia

Justitia

Fortitudo

Temperantia

Rationalis or Logica Dialectica

Logica

That Isidore felt the need of an adjustment of this plan to the Christian scheme of things is to be perceived in the statement with which he accompanies it, that the Scriptures are made up of the three kinds of philosophy, natural, moral, and rational; and in the further statement that Christian scholars asserted the claims of Christian doctrine (theorica) to take the place of rational or logical philosophy.[368]

II.

Philosophia[369] Inspectiva Naturalis Arithmetica

Geometria

Musica

Astronomia

Doctrinalis

Divinalis

Actualis Moralis

Dispensativa

Civilis

III.

Philosophia[370] Physica or Naturalis Arithmetica

Geometria

Musica

Astronomia

Astrologia

Mechanica

Medicina

Logica or Rationalis Dialectica

Rhetorica

Ethica or Moralis Prudentia

Justitia

Fortitudo

Temperantia

In connection with this outline also an attempt at adjustment is made. Christian doctrine is placed, somewhat inappropriately, under the head of ethical philosophy: “Wisdom (prudentia) is the recognition of the true faith and the knowledge of the Scriptures, in which one must have regard for the triple method of interpretation. The first is that by which certain things are taken literally without any figure, as the Ten Commandments; the second is that by which certain things in the Scriptures are taken in a double sense, both in the definite historic meaning and in accordance with the understanding of figures, as in regard to Sara and Hagar; first, because they existed in reality, second, because the two Testaments are figuratively denoted by them. The third kind is that which is taken in a spiritual sense only, as the Song of Songs. For if it is understood according to the sound of the words and their literal force, the result is bodily wantonness rather than the excellence of the inner meaning. After the definition of wisdom let us now give the parts of justice (justitia), of which the first is to fear God, to venerate religion, to honor parents, to love the fatherland, to help all, to harm none, to embrace the bonds of brotherly love, to face the dangers of others, to bring aid to the wretched, to repay a good turn, to observe equity in judgments.” (Diff., 2, 39.)