By Timothy Venning
Timothy Venning's exploration of the choice paths that British heritage may well simply have taken strikes directly to the Wars of the Roses. What if Richard of York had now not given conflict in useless? How might a victory for Warwick the Kingmaker on the conflict of Barnet replaced the process the fight for strength? What if the Princes had escaped from the tower or the Stanleys had now not betrayed their king at Bosworth? those are only many of the interesting questions posed via this booklet.
As continually, whereas unavoidably speculative, Dr. Venning discusses all of the eventualities in the advantage of a deep realizing of the most important riding forces, tensions and developments that formed British background. In so doing, he is helping the reader to appreciate why issues panned out as they did, in addition to what could have been during this tumultuous interval.
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Additional resources for An Alternative History of Britain: The War of the Roses
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She supports this view by asking from where the imperfect thing would derive its existence, did a perfect one not exist. This principle may, indeed, have been one which Neoplatonists of Boethius’ time would accept, but is not the obvious truth which Philosophy claims it to be. Another central idea is that the good man is happy because he is able to gain the highest good, God. But in what does this grasp of the highest good consist? What seems to be called for is some idea of a beatific vision, either in this life or beyond it.
6 Especially important pioneering books are Geach [Intr. 3] and Moody [Intr. 11]. 7 There have, of course, been many important studies of medieval philosophy using the analytical method in the fifteen years since then. 21]. ) 8 See Flasch [Intr. 2] and Imbach [Intr. 5]. For the work of de Libera and Mojsisch, see especially Chapter 10. This chapter is intended merely as a digest of some of the important ideas proposed by these scholars, and to provide basic information on Bonaventure and the translations which would not otherwise have been included in the volume.
When people seek to obtain the various goods of fortune, she argues, they are motivated by a genuine desire for the good—we desire only what we consider to be good—but are misled by ignorance about the nature of the good. Each of the goods of fortune, taken on its own, is worth little and does not last. People’s mistake is to seek these goods individually, rather than trying to gain the single good from which all these other goods derive. This highest good is happiness (beatitudo); but, since God (III, pr.