The Philosophy and Theology of Intellectual Humility

The humility of intellectuals is a personality characteristic that enables virtue, intellectually discreet people to think and reason. It seems to be related to an open attitude, a sense of own mistakes, and a healthy understanding of others' intellectual liabilities. If the humility of the intellectuals represents the extremes of the extremes, then the associated malice is the arrogance of the intellectuals, closed ideas, overconfidence in their views and intelligence, and (on the other hand) their own intellect Excessive timidity at even means embarrassment to intellectuals. Humble philosophy and theology projects focus on various philosophical and theological issues related to intellectual humility. This project better understands the essence and value of modesty of knowledge, embraces and develops recent empirical research on topics related to humility and knowledge of knowledge, intellectual humility such as relationships with other virtues and vices I will investigate the problems related to. The broader virtue recognition theory, the role of humility in disagreement, the relationship with religious pluralism, and the influence it has on the hidden problems of God. This project will lay the foundation for further research on how to foster greater knowledge and humility in individuals and civil society.

In the eleventh century, philosophy and theology developed and intellectual activity became active, also called the 12th century Renaissance. The problem of knowledge discussed in this era is the relationship between faith and reason, the existence and simplicity of God, the purpose of theology and metaphysics, and the problem of knowledge, universality and personality. Rediscovery of Aristotle inspired philosophical discourse - his work emphasizes empiricism and rationalism and will eventually be translated to more than 3,000 pages. Scholars such as Peter Abelard (d.1142) and Peter Lombard (1164) are introducing the logic of Aristotle to theology

In at least the classical era, theology and philosophy developed separately. In fact, the independence of the philosophy at this time was remarkable, as compared with the subordinate status of the theologians in the western medieval Latin America. However, between theology and philosophical controversy, two traditions were born. The attack on Ash'arite theologian Aristotle's natural philosophy is particularly beneficial for causal philosophy. These attacks took advantage of the recurrence of debate in the early modern causation discussion.

Since 1100, academic philosophy has dominated the medieval philosophy with its technical style and philosophy in an effort to protect theology. As Aquinas said, philosophy is God mother of theology. Some philosophers have thoroughly attacked academic philosophy because they created useless controversy and rationalist philosophy beyond true faith. However, this radical attack has rarely delayed the momentum accumulated by academicism for centuries. But the writing of academic tradition by other philosophers will help to advance the wedge between philosophy and theology and thus help to end control of scholarism. Two of them are John Duns Scotus and Ockham's William.