Reviewed by:

• A Companion to Giles of Rome ed. by Charles F. Briggs and Peter S. Eardley
• Chris Jones

Giles of Rome has never quite made the A-list. Machiavelli, typecast as the Eminem of medieval political thought, enjoys instant name recognition alongside a reputation for being occasionally offensive. Aquinas, on the other hand, remains an enigmatic Beyoncé-esque figure; even those who have not dived deeply into his back catalogue recognize both his genius and his influence. If constructing a taxonomy of late medieval celebrity, Giles, however, would be a Lloyd Cole-like figure. This is, in part, because, despite a semi-dramatic shift in style late in his career, his work is marked by strong underlying themes. In the context of this slightly stretched metaphor, however, the most important point is that, beyond a devoted and knowledgeable fan-base, his name is likely to invoke hazy recollection among some over-forties while leaving most to reach for Google. While this Companion is unlikely to change that, it is not only a welcome addition to the shelves of those interested in late medieval thought, but a notable reminder of Giles’s influence among his contemporaries.

Today, Giles is probably best-known as a so-called papal hierocrat. His De ecclesiastica potestate sits alongside the work of James of Viterbo as the intellectual underpinning of Pope Boniface VIII’s ultimately disastrous attempt to pit papal theory against the reality of Capetian power at the start of the fourteenth century. A few decades earlier, Giles wrote what would become the most influential mirror of princes in the Middle Ages for the man who became Boniface’s most implacable foe, King Philip IV. At the same time, Giles was the [End Page 182] dominant intellectual force within the Augustinian order, a university master, an archbishop, and a voice in favour of suppressing the Templars. As one of the editors, Charles Briggs, explains in the first chapter, the last thirty years have seen a renewed interest in Giles and his work. This entry in Brill’s Companions to the Christian Tradition series capitalizes and builds on this research to provide a rounded introduction. Following Briggs’s overview of Giles’s life, works, and legacy, seven chapters explore his approach to, respectively, theology; natural philosophy; metaphysics; cognition; ethics and moral psychology; logic, rhetoric, and language; and political thought.

Overall, the chapters are of an extremely high quality, written by leading experts in the field. Together, they draw attention to two questions: the degree to which Giles’s thought was shaped by Aristotle, Augustine, and Aquinas, and the extent to which Giles himself stepped beyond his influences. They nuance our understanding while underlining strongly, as Roberto Lambertini highlights (p. 273), that drawing a simplistic dichotomy between Augustinianism and Aristotelianism is highly misleading. Generally speaking, the editorial quality is high. The book is equipped with excellent bibliographies and a comprehensive index. I spotted only one obvious typo (p. 13, n. 31: the date should read 1293, not 1393) and two cases of repeated words in Chapter 6. Nevertheless, it should be said that the formal introduction (pp. 1–5) is perfunctory; it is little more than a series of abstracts. Further, while most chapters include the Latin source material in their notes, Richard Cross’s discussion of Giles’s theology (Chapter 2) does not. Editorial intervention here would have ensured greater consistency. Constantino Marmo’s contribution (Chapter 7), while drawing attention to Giles as the first medieval commentator on Aristotle’s Rhetoric and offering analysis of his much-neglected commentary on the Posterior Analytics, like Chapter 2, ends abruptly without any summing up. This seems out of step with the volume as a whole. It is also unclear why Chapter 5 (Giorgio Pini’s ‘Cognition’) restricts itself to Giles’s mature thought, while Chapter 6 (Peter Eardley’s ‘Ethics and Moral Psychology’) takes a—welcome—longer view.

Inevitably, specialists will find points of contention in individual...

审核人：

• 伴侣吉尔斯的罗马版。查尔斯·布里格斯（Charles F. Briggs）和彼得·埃德利（Peter S.Eardley）
• 克里斯·琼斯

罗马的吉尔斯（Giles of Rome）从来没有入围过A名单。马基雅维里（Machiavelli）被形容为中世纪政治思想的阿姆纳（Eminem），享有即时的知名度，并因偶尔冒犯他人而享有声誉。另一方面，阿奎那仍然是碧昂斯般神秘的人物。甚至那些没有深入了解他的后装目录的人也都认可他的天才和影响力。如果要建立中世纪晚期名人的分类法，吉尔斯将是一个像劳埃德·科尔那样的人物。这在一定程度上是因为，尽管他职业生涯后期风格发生了半戏剧性的变化，但他的作品仍具有强烈的内在主题。但是，在这个稍微延伸的隐喻的背景下，最重要的一点是，除了忠实且知识渊博的粉丝群之外，他的名字很可能会在四十多岁的人中引起朦胧的回忆，同时让大部分人留给Google。虽然这伴随者不太可能改变这一观点，它不仅是对中世纪晚期思想感兴趣的人们的欢迎之书，而且是吉尔斯在其同时代人中的影响力的显着提醒。

今天，吉尔斯（Giles）可能是最著名的所谓的教皇等级制。他的ecclesiastica主持人与Viterbo的詹姆斯一起工作，是教宗Boniface八世最终以灾难性的尝试使教皇理论与开普敦政权的现实相抵触的思想基础。几十年前，吉尔斯（Giles）为这位成为博尼法斯（Boniface）最顽固的仇敌，国王菲利普四世（Philip King IV）的人写了一部将成为中世纪最有影响力的王子的镜子。同时，吉尔斯（Giles）是[End Page 182]奥古斯丁教团中的主要知识力量，大学硕士，大主教和赞成镇压圣殿骑士的声音。正如其中一位编辑查尔斯·布里格斯（Charles Briggs）在第一章中所解释的那样，最近三十年来，人们对吉尔斯及其作品重新产生了兴趣。布里尔的《基督教传统的同伴》系列中的这篇文章充分利用并以此研究为基础进行了全面介绍。在布里格斯对吉尔斯的生活，作品和遗产的概述之后，有七章分别探讨了他对神学的研究方法。自然哲学; 形而上学; 认识; 道德和道德心理学；逻辑，修辞和语言；和政治思想。

总体而言，这些章节的质量非常高，由该领域的领先专家撰写。他们在一起提请注意两个问题：亚里斯多德，奥古斯丁和阿奎那对吉尔斯思想的影响程度，以及吉尔斯本人超越自己的影响力的程度。正如罗伯托·兰贝蒂尼（Roberto Lambertini）所强调的那样，它们细化了我们的理解并强调了这一点（第273页），在奥古斯丁主义与亚里斯多德主义之间进行简单的二分法是极具误导性的。一般来说，编辑质量很高。这本书配有出色的书目和全面的索引。我只发现了一个明显的错别字（第13页，第31页：日期应写为1293，而不是1393），在第6章中有两个重复出现的情况。不过，应该说是正式的引言（第1-5页）。 ）敷衍了事；它不过是一系列摘要。此外，尽管大多数章节的注释中都包含拉丁文原始资料，但理查德·克罗斯（Richard Cross）对吉尔斯神学的讨论（第2章）却没有。此处的编辑干预将确保更大的一致性。君士坦丁诺·马尔默（Constantinino Marmo）的贡献（第7章），同时引起了人们的注意，吉尔斯是亚里斯多德的第一个中世纪评论员像第2章一样，Rhetoric对他在Posterior Analytics上被忽略的评论的分析提供了突然的结束，而没有进行任何总结。这似乎与整个卷不符。还不清楚为什么第5章（乔治·皮尼（Giorgio Pini）的“认知”）将自己限制在吉尔斯的成熟思想上，而第6章（彼得·埃德利（Peter Eardley）的“道德与道德心理学”）则采取了（欢迎）更长的观点。

不可避免地，专家会在每个人中发现争论点。