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{{infobox philosopher
[[Berkas:Boethius initial consolation philosophy.jpg|300px|thumb|Boethius]]
|name = Anicius Manlius Severinus Boëthius
'''Anicius Manlius Severinus Boethius''' adalah seorang [[filsuf]] [[Romawi]].<ref name="Audi">{{en}}Scott MacDonald. 1999. "Boethius, Anicius Manlius Severinus". In ''The Cambridge Dictionary of Philosophy. Robert Audi, ed. 878-879. London: Cambridge University Press.</ref> Ia lahir di kota [[Roma]] sekitar tahun 480.<ref name="Audi"></ref> Boethius pernah menjabat sebagai seorang pejabat tinggi di bawah pemerintahan [[Kaisar]] [[Theodorik]].<ref name="Weij"></ref> Ia dituduh sebagai pengkhianat lalu dibuang ke tempat pengasingan.<ref name="Weij">{{id}}P.A. van der Weij. 2000. ''Filsuf-Filsuf Besar tentang Manusia''. Yogyakarta: Kanisius. Hal. 71-76.</ref> Akhirnya, Boethius dihukum mati pada tahun 525.<ref name="Audi"></ref><ref name="Weij"></ref>
|image = Boethius initial consolation philosophy.jpg
|caption = Boethius mengajar murid-muridnya<br />(''[[initial]]'' dalam naskah bahasa Italia ''Consolation of Philosophy'' tahun 1385.)
|region = Northern Italy
|era = [[Late Antiquity|Zaman Purba Akhir]]
|birth_date = 480 M
|birth_place = [[Roma]], [[Odoacer#King of Italy|Kerajaan Odoacer]]
|death_date = 524 M (usia sekitar 44)
|death_place = [[Pavia]], [[Ostrogothic Kingdom|Kerajaan Ostrogothik]]
|school_tradition = [[Neoplatonisme]]
|notable_works = [[The Consolation of Philosophy]]
|main_interests = [[problem of universals|persoalan universal]], [[teologi]], [[musik]]
|influences = [[Plato]], [[Aristoteles]], [[Cicero]], [[Seneca the Younger|Seneca]], [[Plotinus]], [[Porphyry (philosopher)|Porphyry]], [[Augustine of Hippo|Saint Augustine]], [[Proclus]]
|influenced = Semua [[Medieval philosophy]] (terutama [[Johannes Scotus Eriugena]], [[Peter Abelard]], [[Albertus Magnus|Saint Albert the Great]], [[Thomas Aquinas|Saint Thomas Aquinas]], [[Dante Alighieri]])
|notable_ideas = [[Rota Fortunae|The Wheel of Fortune]]
}}
{{Infobox saint
|name=Saint Severinus Boethius
|feast_day=23 Oktober
|venerated_in=[[Gereja Katolik Roma]], [[Gereja Ortodoks]]
<!--|birth_place=[[Roma]], [[Kingdom of Odoacer|Kerajaan Odoacer]]
|death_place=[[Pavia]], [[Ostrogothic Kingdom]]-->
|influenced=[[Thomas Aquinas]]
|influences=[[Augustine of Hippo]]
|major_shrine=[[San Pietro in Ciel d'Oro]], [[Pavia]], Italia
}}
'''Anicius Manlius Severinus Boethius''' adalah seorang [[filsuf]] [[Romawi]].<ref name="Audi">{{en}} Scott MacDonald. 1999. "Boethius, Anicius Manlius Severinus". In ''The Cambridge Dictionary of Philosophy. Robert Audi, ed. 878-879. London: Cambridge University Press.</ref> Ia lahir di kota [[Roma]] sekitar tahun 480.<ref name="Audi"/> Boethius pernah menjabat sebagai seorang pejabat tinggi di bawah pemerintahan [[Kaisar]] [[Theodoric]].<ref name="Weij"/> Ia dituduh sebagai pengkhianat lalu dibuang ke tempat pengasingan.<ref name="Weij">{{id}} P.A. van der Weij. 2000. ''Filsuf-Filsuf Besar tentang Manusia''. Yogyakarta: Kanisius. Hal. 71-76.</ref> Akhirnya, Boethius dihukum mati pada tahun 525.<ref name="Audi"/><ref name="Weij"/>


Pemikiran Boethius memiliki pengaruh penting terhadap [[filsafat]] pada akhir era [[Filsafat Klasik]] dan juga awal masa [[Abad Pertengahan]].<ref name="Audi"></ref> Selain itu, terjemahan dan komentar Boethius terhadap karya-karya Aristotels juga amat mempengaruhi seluruh sejarah filsafat setelahnya.<ref name="Audi"></ref> Karya Boethius yang paling terkenal berjudul "Tentang Penghiburan dari Filsafat" yang ditulis sewaktu ia dalam pembuangan.<ref name="Weij"></ref> Isi karya tersebut adalah refleksi terhadap hakikat kebahagiaan manusia, serta mengenai masalah kejahatan.<ref name="Audi"></ref> Selain itu, karya itu juga mendiskusikan tema-tema seperti takdir, kesempatan, kehendak bebas manusia, dan sebagainya.<ref name="Audi"></ref>
Pemikiran Boethius memiliki pengaruh penting terhadap [[filsafat]] pada akhir era [[Filsafat Klasik]] dan juga awal masa [[Abad Pertengahan]].<ref name="Audi"/> Selain itu, terjemahan dan komentar Boethius terhadap karya-karya Aristoteles juga amat memengaruhi seluruh sejarah filsafat setelahnya.<ref name="Audi"/> Karya Boethius yang paling terkenal berjudul "Tentang Penghiburan dari Filsafat" yang ditulis sewaktu ia dalam pembuangan.<ref name="Weij"/> Isi karya tersebut adalah refleksi terhadap hakikat kebahagiaan manusia, serta mengenai masalah kejahatan.<ref name="Audi"/> Selain itu, karya itu juga mendiskusikan tema-tema seperti takdir, kesempatan, kehendak bebas manusia, dan sebagainya.<ref name="Audi"/>

[[Berkas:0372 - Pavia - S. Pietro - Cripta - Tomba Boezio - Foto Giovanni Dall'Orto, Oct 17 2009.jpg|jmpl|Makam Boethius in [[San Pietro in Ciel d'Oro]], [[Pavia]].]]
== Karya ==
{{div col}}
; Bidang matematika

* ''De arithmetica'' (On Arithmetic, c. 500–506) adapted translation of the ''Introductionis Arithmeticae'' by [[Nicomachus|Nicomachus of Gerasa]] (c. 160 – c. 220).
* ''De musica'' (On Music, probably composed after the ''De arithmetica''), based on a lost work by Nicomachus of Gerasa and on [[Ptolemy]]’s ''Harmonica''.
* Possibly a treatise on geometry, extant only in fragments<ref>{{cite book|editor-first=Menso|editor-last=Folkerts|title=Boethius’ Geometrie II. Ein mathematisches Lehrbuch des Mittelalters|place=Wiesbaden|publisher=Franz Steiner|date=1970}}</ref>

; Bidang logika

; A) Terjemahan
* ''Dialogi in Porphyrium a Victorini translati'': [[Porphyry (philosopher)|Porphyry]]’s ''[[Isagoge]]''
* ''In Categorias Aristotelis'': [[Aristotle]]'s ''[[Categories (Aristotle)|Categories]]''
* ''Interpretatio priorum Analyticorum'' (two versions): Aristotle's ''[[Prior Analytics]]''
* ''Interpretatio Topicorum Aristotelis'': Aristotle's ''[[Topics (Aristotle)|Topics]]''
* ''Interpretatio Elenchorum Sophisticorum Aristotelis'': Aristotle's ''[[Sophistical Refutations]]''

; B) Komentari
* ''In Isagogen Porphyrii commenta'' (two commentaries, the first based on a translation by Marius Victorinus, (c. 504–509); the second based on Boethius’ own translation (after 510).
* ''In Categorias Aristotelis'' (c. 510)
* ''In librum Aristotelis de interpretatione Commentaria minora'' (c. 513–16)
* ''In librum Aristotelis de interpretatione Commentaria majora'' (c. 513–16)
* ''Scholia in Aristotelis Analytica Priora'' (translations from other Greek Commentators) (c. 520–23)
* ''Commentaria in Topica Ciceronis'' (incomplete: the end the sixth book and the seventh are missing)

; Makalah asli
* ''De divisione'' (515–520?)
* ''De syllogismo cathegorico'' (505–506)
* ''Introductio ad syllogismos cathegoricos'' (c. 523)
* ''De hypotheticis syllogismis''
* ''De topicis differentiis'' (c. 522–23)
* ''Opuscola Sacra'' (theological Treatises)
** ''De Trinitate'' (c. 520–21)
** ''Utrum Pater et Filius et Spiritus Sanctus de divinitate substantialiter praedicentur'' (Whether Father and Son and Holy Spirit are Substantially Predicated of the Divinity)
** ''Quomodo substantiae in eo quod sint bonae sint cum non sint substantialia bona'' (How Substances are Good in that they Exist, when They are not Substantially Good)
** ''De fide Catholica''
** ''Contra Eutychen et Nestorium'' (Against Eutyches and Nestorius)
* ''De consolatione Philosophiae'' (523–24).
{{div col end}}
<!--
=== ''De consolatione philosophiae'' ===-->
[[Berkas:Boethius.consolation.philosophy.jpg|jmpl|Lady Philosophy dan Boethius dari ''Consolation'', (Ghent, 1485)]]
<!--Boethius's best known work is the ''[[Consolation of Philosophy]]'' (''De consolatione philosophiae''), which he wrote most likely while in exile under [[house arrest]] or in prison while awaiting his execution.<ref name="multiple">Boethius, Anicius Manlius Severinus. ''Consolation of Philosophy''. Translated by Joel Relihan. Norton: Hackett Publishing Company, 2001.</ref> This work represented an imaginary dialogue between himself and philosophy, with philosophy personified as a woman.<ref name="multiple"/> The book argues that despite the apparent inequality of the world, there is, in [[Platonism|Platonic]] fashion, a higher power and everything else is secondary to that divine Providence.<ref name="mu"/> Several manuscripts survived and these were widely edited, translated and printed throughout the late 15th century and later in Europe.<ref name="multiple"/> Beyond ''Consolation of Philosophy'', his lifelong project was a deliberate attempt to preserve ancient classical knowledge, particularly philosophy. Boethius intended to translate all the works of [[Aristotle]] and [[Plato]] from the original [[Greek language|Greek]] into [[Latin]].<ref>http://plato.stanford.edu/entries/medieval-philosophy/#Boethius</ref><ref name="(Aquinas)Bauerschmidt2005">{{cite book|author1=Saint Thomas (Aquinas)|author2=Frederick Christian Bauerschmidt|title=Holy Teaching: Introducing the Summa Theologiae of St. Thomas Aquinas|url=http://books.google.com/books?id=3qkhWI3o3IsC&pg=PA14|accessdate=22 March 2013|date=1 July 2005|publisher=Brazos Press|isbn=978-1-58743-035-0|pages=14–}}</ref><ref name="Rubenstein2004">{{cite book|author=Richard E. Rubenstein|title=Aristotle's Children|url=http://books.google.com/books?id=0EaIUxubxBoC&pg=PA62|accessdate=22 March 2013|date=20 September 2004|publisher=Houghton Mifflin Harcourt|isbn=978-0-547-35097-4|pages=62–}}</ref>

=== ''De topicis differentiis'' ===
His completed translations of Aristotle's works on [[logic]] were the only significant portions of Aristotle available in Latin Christendom from the sixth century until the 12th century. However, some of his translations (such as his treatment of the [[Inventio#Topoi|topoi]] in ''The [[Topics (Aristotle)|Topics]]'') were mixed with his own commentary, which reflected both Aristotelian and Platonic concepts.<ref name="multiple"/>

Unfortunately, the commentaries themselves have been lost.<ref>{{cite book|last=Stump|first=Eleanor|title=In Ciceronis Topicis|year=1988|publisher=Cornell University Press|location=Introduction|isbn=978-0-8014-8933-4|pages=3}}</ref> In addition to his commentary on the Topics, Boethius composed two treatises on Topical argumentation, ''In Ciceronis Topica'' and ''[[De topicis differentiis]]''. The first work has six books, and is largely a response to Cicero's ''Topica''.<ref>{{cite book|last=Boethius|first=Anicius|title=In Ciceronis Topica|year=1988|publisher=Cornell University Press|isbn=978-0-8014-8933-4|pages=22}}</ref> The first book of ''In Ciceronis Topica'' begins with a dedication to Patricius. It includes distinctions and assertions important to Boethius's overall philosophy, such as his view of the role of philosophy to "establish our judgment concerning the governing of life,"<ref name=ct>{{cite book|last=Boethius|title=In Ciceronis Topica|year=1988|publisher=Cornell University|pages=25}}</ref> and definitions of logic from Plato, Aristotle and Cicero. He breaks logic into three parts: that which defines, that which divides, and that which deduces.<ref name=ct/> He asserts that there are three types of arguments: those of necessity, of ready believability, and sophistry.<ref>{{cite book|last=Boethius|title=In Ciceronis Topica|year=1988|publisher=Cornell University Press|pages=26}}</ref> He follows Aristotle in defining one sort of Topic as the maximal proposition, a proposition which is somehow shown to be universal or readily believable.<ref>Boethius. In Ciceronis Topica. 34</ref> The other sort of Topic, the differentiae, are "Topics that contain and include the maximal propositions"; means of categorizing the Topics which Boethius credits to Cicero.<ref>Boethius. In Ciceronis Topica. 35</ref> Book&nbsp;II covers two kinds of topics: those from related things and those from extrinsic topics. Book III discusses the relationship between things studied through Topics, Topics themselves, and the nature of definition. Book&nbsp;IV analyzes partition, designation and relationships between things (such as pairing, numbering, genus, and species, etc.) After a review of his terms, Boethius spends Book&nbsp;V discussing Stoic logic and Aristotelian causation. Book VI relates the nature of the Topic to causes.

''In Topicis Differentiis'' has four books; Book&nbsp;I discusses the nature of rhetorical and dialectical Topics together, Boethius's overall purpose being "to show what the Topics are, what their differentiae are, and which are suited for what syllogisms."<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=29}}</ref> He distinguishes between argument (that which constitutes belief) and argumentation (that which demonstrates belief). Propositions are divided into three parts: those that are universal, those that are particular, and those that are somewhere in between.<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=31}}</ref> These distinctions, and others, are applicable to both types of Topical argument, rhetorical and dialectical. Books II and III are primarily focused on Topics of dialectic (syllogisms), while Book IV concentrates on the unit of the rhetorical Topic, the enthymeme. Topical argumentation is at the core of Boethius’s conception of dialectic, which "have categorical rather than conditional conclusions, and he conceives of the discovery of an argument as the discovery of a middle term capable of linking the two terms of the desired conclusion."<ref>{{cite book|last=Eleanor|first=Stump|title=In Ciceronis Topica|year=1978|location=Introduction|pages=6}}</ref> Not only are these texts of paramount importance to the study of Boethius, they are also crucial to the history of topical lore. It is largely due to Boethius that the Topics of Aristotle and Cicero were revived, and the Boethian tradition of topical argumentation spans its influence throughout the Middle Ages and into the early Renaissance: "In the works of [[William of Ockham|Ockham]], [[Buridan]], [[Albert of Saxony]], and the [[Pseudo-Scotus]], for instance, many of the rules of consequence bear a strong resemblance to or are simply identical with certain Boethian Topics...Boethius’s influence, direct and indirect, on this tradition is enormous."<ref>{{cite book|last=Stump|first=Eleanor|title=In Ciceronis Topica|year=1978|publisher=Cornell University Press|location=Introduction|pages=7, 9=8}}</ref>

It was also in ''De Topicis Differentiis'' that Boethius made a unique contribution to the discourse on dialectic and rhetoric. Topical argumentation for Boethius is dependent upon a new category for the topics discussed by Aristotle and Cicero, and "[u]nlike Aristotle, Boethius recognizes two different types of Topics. First, he says, a Topic is a maximal proposition (''maxima propositio''), or principle; but there is a second kind of Topic, which he calls the ''differentia'' of a maximal proposition..."<ref name="Boethius 1978 180">{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=180}}</ref> Maximal propositions are "propositions [that are] known per se, and no proof can be found for these."<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=33}}</ref> This is the basis for the idea that demonstration (or the construction of arguments) is dependent ultimately upon ideas or proofs that are known so well and are so fundamental to human understanding of logic that no other proofs come before it. They must hold true in and of themselves. According to Stump, "the role of maximal propositions in argumentation is to ensure the truth of a conclusion by ensuring the truth of its premises either directly or indirectly."<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=181}}</ref> These propositions would be used in constructing arguments through the ''Differentia'', which is the second part of Boethius' theory. This is "the genus of the intermediate in the argument."<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=198}}</ref> So maximal propositions allow room for an argument to be founded in some sense of logic while ''differentia'' are critical for the demonstration and construction of arguments.

Boethius’ definition of “differentiae” is that they are "the Topics of arguments...The Topics which are the Differentiae of [maximal] propositions are more universal than those propositions, just as rationality is more universal than man."<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=48}}</ref> This is the second part of Boethius’ unique contribution to the field of rhetoric. ''Differentia'' operate under maximal propositions to "be of use in finding maximal propositions as well as intermediate terms," or the premises that follow maximal propositions.<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=204}}</ref>

Though Boethius is drawing from Aristotle’s Topics, ''Differentiae'' are not the same as Topics in some ways. Boethius arranges ''differentiae'' through statements, instead of generalized groups as Aristotle does. Stump articulates the difference. They are "expressed as words or phrases whose expansion into appropriate propositions is neither intended nor readily conceivable," unlike Aristotle’s clearly defined four groups of Topics. Aristotle had hundreds of topics organized into those four groups, whereas Boethius has twenty-eight "Topics" that are “highly ordered among themselves."<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=205}}</ref> This distinction is necessary to understand Boethius as separate from past rhetorical theories.

Maximal propositions and ''Differentiae'' belong not only to rhetoric, but also to dialectic. Boethius defines dialectic through an analysis of "thesis" and hypothetical propositions. He claims that "[t]here are two kinds of questions. One is that called, ‘thesis’ by the [Greek] dialecticians. This is the kind of question which asks about and discusses things stripped of relation to other circumstances; it is the sort of question dialecticians most frequently dispute about—for example, ‘Is pleasure the greatest good?’ [or] ‘Should one marry?’."<ref>{{cite book|last=Boethius|title=De topicis differentiis|year=1978|publisher=Cornell University Press|pages=35}}</ref> Dialectic has "dialectical topics" as well as "dialectical-rhetorical topics," all of which are still discussed in ''De Topicis Differentiis''.<ref name="Boethius 1978 180"/> Dialectic, especially in Book I, comprises a major component of Boethius’ discussion on Topics.

Boethius planned to completely translate Plato's ''Dialogues'', but there is no known surviving translation, if it was actually ever begun.<ref name="kt">''Variae'', I.45.4; translated by Barnish, S.&nbsp;J.&nbsp;B. Liverpool: University Press, 1992.</ref>

===''De arithmetica''===
Boethius intended to pass on the great Greco-Roman culture to future generations by writing manuals on music and astronomy, geometry, and arithmetic.<ref name="po">[http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080312_en.html General Audience of Pope Benedict XVI, ''Boethius and Cassiodorus'']; accessed November 4, 2009.</ref>

Several of Boethius' writings, which were largely influential during the Middle Ages, drew from the thinking of [[Porphyry (philosopher)|Porphyry]] and [[Iamblichus]].<ref name="an">Stanford Encyclopedia of Philosophy, Anicius Manlius SeverinusBoethius. Internet. Availablefrom http://plato.stanford.edu/entries/boethius/; accessed November 7, 2009.</ref> Boethius wrote a commentary on the ''[[Isagoge]]'' by [[Porphyry (philosopher)|Porphyry]],<ref name="CE">{{Cite CE1913|wstitle=Anicius Manlius Severinus Boethius}}</ref> which highlighted the existence of the [[problem of universals]]: whether these concepts are subsistent entities which would exist whether anyone thought of them, or whether they only exist as ideas. This topic concerning the [[ontological]] nature of universal ideas was one of the most vocal controversies in [[medieval philosophy]].

Besides these advanced philosophical works, Boethius is also reported to have translated important Greek texts for the topics of the [[quadrivium]]<ref name="kt"/> His loose translation of [[Nicomachus]]'s treatise on arithmetic (''De institutione arithmetica libri duo'') and his textbook on music (''De institutione musica libri quinque'', unfinished) contributed to medieval education.<ref name="CE"/> ''De arithmetica'' begins with modular arithmetic, such as even and odd, evenly even, evenly odd, and oddly even. He then turns to unpredicted complexity by categorizing numbers and parts of numbers.<ref name="vb">Schrader, Dorothy V. "De Arithmetica, Book I, of Boethius." Mathematics Teacher 61 (1968):615-28.</ref>
His translations of [[Euclid]] on geometry and [[Ptolemy]] on astronomy,<ref name="a">Masi, Michael. "The Liberal Arts and Gerardus Ruffus’ Commentary on the Boethian De Arithmetica." The Sixteenth Century Journal 10 (Summer 1979): 24.</ref> if they were completed, no longer survive. Boethius made Latin translations of Aristotle's ''De interpretatione'' and ''Categories'' with commentaries.<ref name="m"/> In his article ''The Ancient Classics in the Mediaeval Libraries'', [[James Stuart Beedie]] sites Boethius as the reason Aristotle’s works were popular in the Middle Ages, as Boethius preserved many of the philosopher’s works.<ref>Beddie, J. S. (1930). The Ancient Classics in the Mediaeval Libraries. Speculum, (1). 3.</ref>

=== ''De institutione musica'' ===
Boethius' ''De institutione musica'' was one of the first musical works to be printed in Venice between the years of 1491 and 1492. It was written toward the beginning of the sixth century and helped medieval authors during the ninth century understand Greek music.<ref>Boethius, Anicius Manlius Severinus. ''Fundamentals of Music''. Translated, with Introduction and Notes by Calvin M. Bower. Edited by Claude V. Palisca. New Haven: Yale University Press, 1989.</ref>

In "De Musica," Boethius introduced the threefold classification of music:<ref name="Christensen2002">{{citation|author=Thomas Christensen|title=The Cambridge History of Western Music Theory|url=http://books.google.com/books?id=ioa9uW2t7AQC&pg=PA146|accessdate=17 January 2013|date=25 April 2002|publisher=Cambridge University Press|isbn=978-0-521-62371-1|pages=146–}}</ref>
* ''Musica mundana'' — music of the spheres/world
* ''Musica humana'' — harmony of human body and spiritual harmony
* ''Musica instrumentalis'' — instrumental music

In ''De musica'' I.2, Boethius describes 'musica instrumentis' as music produced by something under tension (e.g. strings), by wind (e.g. aulos), by water, or by percussion (e.g. cymbals). Boethius himself doesn't use the term 'instrumentalis', which was used by Adalbold II of Utrecht (975-1026) in his ''Epistola cum tractatu''.{{Full|date=October 2015}} The term is much more common in the 13th century and later.{{Citation needed|date=October 2013}} It is also in these later texts that ''musica instrumentalis'' is firmly associated with audible music in general, including vocal music. Scholars have traditionally assumed that Boethius also made this connection, possibly under the header of wind instruments ("administratur ... aut spiritu ut tibiis"<ref>"Haec vero administratur aut intentione ut nervis, aut spiritu ut tibiis, vel his, quae ad aquam moventur, aut percussione quadam, ut in his, quae in concava quaedam aerea feriuntur, atque inde diversi efficiuntur soni." Translated: "This, however, is operated by the motion of a string, or the wind of a pipe, or to those, which are moved by the water, or the beat of time, as in the following, which is striking a kind of brass hollow, and in the other are made of a corresponding sound."</ref> {{sfn|Boethius|1867|p=189}})--><!--Boethius fails to mention these later scholars and their assumptions.--><!--, but Boethius himself never writes about "instrumentalis" as separate from "instrumentis" explicitly in his very brief description.

In one of his works within ''De institutione musica'', was to say that "music is so naturally united with us that we cannot be free from it even if we so desired."<ref>{{cite web|last=O'Donnell|first=Laurence|title=Music and the Brain|url=http://www.cerebromente.org.br/n15/mente/musica.html|publisher=Music Power|accessdate=8 June 2011}}</ref>

During the Middle Ages, Boethius was connected to several texts that were used to teach liberal arts. Although he did not address the subject of trivium, he did write many treatises explaining the principles of rhetoric, grammar, and logic. During the Middle Ages, his works of these disciplines were commonly used when studying the three elementary arts.<ref name="a"/

An 1872 German translation of "De Musica" was the magnum opus of [[Oscar Paul]].<ref>[http://imslp.org/wiki/5_B%C3%BCcher_%C3%BCber_die_Musik_(Bo%C3%ABthius,_Anicius_Manlius_Severinus) 5 Bücher über die Musik (Boëthius, Anicius Manlius Severinus)]</ref>
-->
=== ''Opuscula sacra'' ===
Boethius menulis makalah teologi [[Kristen]], yang mendukung [[Gereja Katolik|Katolikisme]] dan menentang [[Arianisme]] maupun bentuk-bentuk [[heresy|heterodoks]] lain dari kekristenan.<ref name="mult">Boethius, Anicius Manlius Severinus. ''Consolation of Philosophy''. Translated by W.&nbsp;V. Cooper.London: J.M. Dent and Company, 1902.</ref>

Lima karya teologi yang dikenal:<ref name="KaylorPhillips2012 p15" />
* ''De Trinitate'' – "[[Trinitas]]"<!--, where he defends the Council of Chalcedon Trinitarian position, that God is in three persons who have no differences in nature. He argues against the Arian view of the nature of God, which put him at odds with the faith of Arian King of Italy.-->
* ''Utrum Pater et filius et Spiritus Sanctus de divinitale substantialiter praedicentur'' – "Apakah Bapa, Putra, dan Roh Kudus secara substansial dipredikasi Ilahi"<!-- A short work where he uses reason and Aristotelian epistemology to argue that the Catholic faiths' views of the nature of God are correct.--><ref name="EmeryFriedman2011">{{citation|author1=Kent Emery|author2=Russell Friedman|author3=Andreas Speer|title=Philosophy and Theology in the Long Middle Ages: A Tribute to Stephen F. Brown|url=http://books.google.com/books?id=uOuU6wPm6I0C&pg=PA95|accessdate=19 January 2013|date=5 March 2011|publisher=BRILL|isbn=978-90-04-16942-5|pages=95–}}</ref>
* ''Quomodo substantiae''
* ''De fide catholica'' - mengenai iman Katolik
* ''Contra Eutychen et Nestorium'' – "Melawan Eutyches dan Nestorius," dari sekitar tahun 513<!--, which dates it as the earliest of his theological works. Eutyches and Nestorius were contemporaries from the early to mid 5th century who held divergent Christological theologies, Boethius argues for a middle ground in conformity with Roman Catholic faith.
-->

Karya-karya teologinya berperan penting pada pemikiran filsafat [[Abad Pertengahan]], termasuk bidang-bidang [[logika]], [[ontologi]], dan [[metafisika]].<ref name="Bradshaw2009">{{cite journal|last1=Bradshaw|first1=David|title=The Opuscula sacra: Boethius and theology|year=2009|pages=105–128|doi=10.1017/CCOL9780521872669.006}}</ref>

== Sejarah penerimaan ==
<!--[[Lorenzo Valla]] described Boethius as the [[last of the Romans]] and the first of the [[scholasticism|scholastic philosophers]].<ref name="multiply"/> Despite the use of his mathematical texts in the early universities, it is his final work, the ''[[Consolation of Philosophy]]'', that assured his legacy in the [[Middle Ages]] and beyond. This work is cast as a dialogue between Boethius himself, at first bitter and despairing over his imprisonment, and the spirit of philosophy, depicted as a woman of wisdom and compassion. "Alternately composed in prose and verse,<ref name="an"/> the ''Consolation'' teaches acceptance of hardship in a spirit of philosophical detachment from misfortune".<ref name="mul" /> Parts of the work are reminiscent of the [[Socratic method]] of Plato's dialogues, as the spirit of philosophy questions Boethius and challenges his emotional reactions to adversity. The work was translated into [[Old English language|Old English]] by [[King Alfred]], although Alfred's authorship of this Old English translation has recently been questioned, and into later [[English language|English]] by [[Geoffrey Chaucer|Chaucer]] and [[Elizabeth I|Queen Elizabeth]];<ref name="mult"/> many manuscripts survive and it was extensively edited, translated and printed throughout [[Europe]] from the 14th century onwards.<ref>Richard A. Dwyer, ''Boethian Fictions, Narratives in the Medieval French Versions of the Consolatio Philosophiae'', Medieval Academy of America, 1976.</ref> Many commentaries on it were compiled and it has been one of the most influential books in European culture. No complete bibliography has ever been assembled but it would run into thousands of items.<ref name="mul">Boethius, Anicius Manlius Severinus. ''Consolation of Philosophy''. Translated by H.R. James.Adelaide: The University of Adelaide, 2007.</ref>-->
"Roda Boethius" ("''The Boethian Wheel''") adalah sebuah model untuk keyakinan Boethius bahwa sejarah adalah suatu roda,<ref>Boethius, ''Consolation of Philosophy'', trans. Victor Watts (rev. ed.), Penguin, 1999, p.24 n.1.</ref> yang sering digunakan Boethius dalam tulisannya ''Consolation''. Model ini sangat populer di sepanjang Abad Pertengahan, dan masih sering terlihat sampai sekarang. Pada waktu roda itu berputar, mereka yang mempunyai kuasa dan kekayaan akan berubah menjadi debu; orang-orang dapat bangkit dari kemiskinan dan kelaparan menjadi orang besar, sementara orang-orang besar akan jatuh dengan perputaran roda itu. Pada Abad Pertengahan banyak digambarkan dalam relik-relik seni yang melukiskan kebangkitan dan kejatuhan manusia. Pemerian "Roda Boethius" dapat ditemukan dalam tulisan-tulisan Abad Pertengahan dari ''Romance of the Rose'' sampai Chaucer.<ref>The Middle Ages, ''The Wheel of Fortunes''. Internet. Available from http://www.themiddleages.net/wheel_of_fortune.html; accessed November 4, 2009.</ref>

== Penghormatan ==
[[Berkas:Tomba di Severino Boezio.jpg|jmpl|Makam Boethius di [[San Pietro in Ciel d'Oro]], [[Pavia]].]]
Boethius diakui sebagai [[martir]] bagi iman [[Katolik]] oleh [[Roman Martyrology]]. Upacaranya diadakan di Pavia dan di gereja 'Church of Santa Maria' di Portico di Roma. Hari peringatannya adalah [[23 Oktober]].<ref>[http://www.vatican.va/roman_curia/pontifical_academies/cult-martyrum/martiri/009.html#ottobre Roman Martyrology]</ref> Ia dinyatakan sebagai santo oleh Sacred Congregation of Rites pada tahun 1883, dan Paus [[Benedict XVI]] menjelaskan relevansi Boethius terhadap pengajaran Kristen modern dengan menghubungkan ajarannya dengan pemahaman kehendak Ilahi (''Providence'').<ref>[http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080312_en.html General Audience of Pope Benedict XVI, 12 March 2008]</ref><ref>Benedictine Monks of St. Augustine's Abbey, ''The Book of Saints'', 6th ed., 1989, p. 507</ref>
{{clear}}

== Lihat pula ==

* [[De Fide Catolica]]


== Referensi ==
== Referensi ==

{{reflist}}
{{Reflist|30em|refs=
{{Kristen-bio-stub}}
<!--<ref name="KaylorPhillips2012 p1">{{citation|author1=Noel Harold Kaylor|author2=Philip Edward Phillips|title=A Companion to Boethius in the Middle Ages|url=http://books.google.com/books?id=B_secKlFKB0C&pg=PA1|accessdate=19 January 2013|date=3 May 2012|publisher=BRILL|isbn=978-90-04-18354-4|pages=1–}}</ref>
<ref name="KaylorPhillips2012 p4">{{citation|author1=Noel Harold Kaylor|author2=Philip Edward Phillips|title=A Companion to Boethius in the Middle Ages|url=http://books.google.com/books?id=B_secKlFKB0C&pg=PA4|accessdate=19 January 2013|date=3 May 2012|publisher=BRILL|isbn=978-90-04-18354-4|pages=4–}}</ref>
<ref name="KaylorPhillips2012 p14">{{citation|author1=Noel Harold Kaylor|author2=Philip Edward Phillips|title=A Companion to Boethius in the Middle Ages|url=http://books.google.com/books?id=B_secKlFKB0C&pg=PA14|accessdate=19 January 2013|date=3 May 2012|publisher=BRILL|isbn=978-90-04-18354-4|pages=14–}}</ref>-->
<ref name="KaylorPhillips2012 p15">{{citation|author1=Noel Harold Kaylor|author2=Philip Edward Phillips|title=A Companion to Boethius in the Middle Ages|url=http://books.google.com/books?id=B_secKlFKB0C&pg=PA15|accessdate=19 January 2013|date=3 May 2012|publisher=BRILL|isbn=978-90-04-18354-4|pages=15–}}</ref>
}}

== Referensi ==
[[Berkas:Inter latinos aristotelis interpretes et aetate primi, et doctrina praecipui dialectica.tif|jmpl|''Dialectica'', 1547]]

=== Karya yang tersedia online ===

* {{citation |surname1 = James |given1 = H. R. (translator) [1897] |year = 2007 |title = The Consolation of Philosophy of Boethius |publisher = eBooks @ Adelaide |place = The [[University of Adelaide]] |url = http://etext.library.adelaide.edu.au/b/boethius/ |accessdate = 2021-02-04 |archive-date = 2007-04-27 |archive-url = https://web.archive.org/web/20070427131932/http://etext.library.adelaide.edu.au/b/boethius/ |dead-url = yes }}.
* {{cite book|last=Boethius|first=Anicius Manlius Severinus|editor=Gottfried Friedlein|title=Anicii Manlii Torquati Severini Boetii De institutione arithmetica libri duo: De institutione musica libri quinque. Accedit geometria quae fertur Boetii|url=http://books.google.com/books?id=VwS0VRBsJLgC|accessdate=2008-08-03|year=1867|publisher=in aedibus B.G. Teubneri|pages=1–173|chapter=De institutione arithmetica libri duo|chapterurl=http://books.google.com/books?id=VwS0VRBsJLgC&printsec=titlepage&source=gbs_summary_r&cad=0#PPA1,M1|language=Latin}}
* {{cite book|last=Boethius|first=Anicius Manlius Severinus|editor=Gottfried Friedlein|title=Anicii Manlii Torquati Severini Boetii De institutione arithmetica libri duo: De institutione musica libri quinque. Accedit geometria quae fertur Boetii|url=https://books.google.com/books?id=VwS0VRBsJLgC|accessdate=2015-10-08|year=1867|publisher=in aedibus B.G. Teubneri|pages=177–371|chapter=De institutione musica libri quinque|chapterurl=http://books.google.com/books?id=VwS0VRBsJLgC&pg=PA177|language=Latin}}

=== Bibliografi ===

* {{cite book|last=Attwater|first=Donald|author2=Catherine Rachel John|year=1995|title=The Penguin Dictionary of Saints|url=https://archive.org/details/penguindictionar03edattw|isbn=0-14-051312-4|location=London|oclc=34361179|publisher=Penguin Books}}
* {{cite book|last = Baird|first = Forrest E.|authorlink =|author2=Walter Kaufmann|title = From Plato to Derrida|publisher = Pearson Prentice Hall|year = 2008|location = Upper Saddle River, New Jersey|pages =|url =https://archive.org/details/philosophicclass0005unse|doi =|id =|isbn = 0-13-158591-6 }}
* {{cite book|last=Chadwick|first=Henry|year=1981|title=Boethius, the Consolations of Music, Logic, Theology, and Philosophy|isbn=0-19-826549-2|publisher=Clarendon Press|location=Oxford|oclc=8533668}}
* {{cite book|last=Colish|first=Marcia L.|year=2002|title=Medieval Foundations of the Western Intellectual Tradition, 400-1400|isbn=0-300-07852-8|publisher=Yale University Press|location=New Haven|oclc=185694056}}
* {{cite book|last=Magee|first=John|year=1989|title=Boethius on Signification and Mind|isbn=9-0040-9096-7|publisher=Brill|location=Leiden}}
* {{cite book|last=Marenbon|first=John|year=2004|title=Boethius|isbn=0-19-513407-9|publisher=Oxford University Press|location=Oxford|oclc=186379876}}
* {{cite book|last=Marenbon|first=John|year=2009|title=The Cambridge Companion to Boethius|isbn=0-52-187266-9|publisher=Cambridge University Press|location=Cambridge}}
* {{cite book|last=Suto|first=Taki|year=2011|title=Boethius on Mind, Grammar and Logic. A Study of Boethius' Commentaries on Peri Hermeneias|isbn=978-9004214187|publisher=Brill|location=Cambridge}}
* {{cite book|last=Westfall|first=Joseph|editor-first=Jon|editor-last=Stewart|title=Kierkegaard and the Patristic and Medieval Traditions|publisher=Ashgate|year=2008|pages=207–222|chapter=Boethius: Kierkegaard and ''The Consolation''|isbn=9780754663911}}

== Pustaka tambahan ==

* Boethius, Anicius Manlius Severinus (1926), trans., [[H. F. Stewart]], E. K. Rand, and "I. T.". ''The Theological Tractates and The Consolation of Philosophy''. Cambridge, MA: Harvard, Loeb Classical Library, parallel text.
* Papahagi, Adrian (2010). [http://www.zetabooks.com/new-releases/adrian-papahagi-boethiana-mediaevalia.html ''Boethiana Mediaevalia – A Collection of Studies on the Early Medieval Fortune of Boethius’ Consolation of Philosophy''] {{Webarchive|url=https://web.archive.org/web/20110709192731/http://www.zetabooks.com/new-releases/adrian-papahagi-boethiana-mediaevalia.html |date=2011-07-09 }}. Bucharest: Zeta Books. ISBN 978-973-1997-79-7.

== Diskografi ==

* [[Carlo Forlivesi]], ''Boethius'' (2008) untuk [[biwa]]. Karya ini disertakan dalam album CD ''[[Silenziosa Luna]]'' (ALCD 76).

== Pranala luar ==

=== Karya ===
{{wikisource author|Anicius Manlius Severinus Boethius}}
{{Wikiquote}}
{{Commons category|Anicius Manlius Torquatus Severinus Boethius}}
{{wikisourcelang|la|Anicius Manlius Torquatus Severinus Boethius|Anicius Manlius Torquatus Severinus Boethius}}
* {{Gutenberg author |id=Boethius |name=Boethius}}
* {{Internet Archive author}}
* {{Librivox author |id=4104}}
* {en} [http://pvspade.com/Logic/docs/BoethiusDeTrin.pdf ''De Trinitate'' (On the Holy Trinity)] — Boethius, Erik Kenyon (trans.)
* {en} [http://www.ccel.org/ccel/boethius/tracts.toc.html ''Theological Tractates'']; Christian Classics Ethereal Library
* [http://laurentius.lub.lu.se/volumes/Mh_1/ A 10th-century manuscript of ''Institutio Arithmetica'' is available online from Lund University, Sweden] {{Webarchive|url=https://web.archive.org/web/20020905034243/http://laurentius.lub.lu.se/volumes/Mh_1/ |date=2002-09-05 }}
* [http://historical.library.cornell.edu/cgi-bin/cul.math/docviewer?did=cdl274&seq=3 The Geoffrey Freudlin 1885 edition of the Arithmetica, from the Cornell Library Historical Mathematics Monographs]
* [http://hos.ou.edu/galleries/02LateAncient/Boethius/ Online Galleries, History of Science Collections, University of Oklahoma Libraries] {{Webarchive|url=https://web.archive.org/web/20201113103207/http://hos.ou.edu/galleries/02LateAncient/Boethius/ |date=2020-11-13 }} High resolution images of works by Boethius in .jpg and .tiff format.

=== Mengenai hidup dan karya Boethius ===

* [http://saints.sqpn.com/saints0g.htm Blessed Severinus Boethius] {{Webarchive|url=https://web.archive.org/web/20080420181214/http://saints.sqpn.com/saints0g.htm |date=2008-04-20 }} at Patron Saints Index
* [[Stephen J. Blackwood|Blackwood, Stephen.]][https://etd.library.emory.edu/view/record/pid/emory:7r5f2 ''The Meters of Boethius: Rhythmic Therapy in the Consolation of Philosophy.''] {{Webarchive|url=https://web.archive.org/web/20100803040230/https://etd.library.emory.edu/view/record/pid/emory:7r5f2 |date=2010-08-03 }}
* {{MacTutor Biography|id=Boethius}}
* Phillips, Philip Edward. [http://boethius.blogspot.com/p/bibliography.html Boethius: A Selected Bibliography for Students]
* [http://oll.libertyfund.org/Home3/AuthorBioPage.php?recordID=0054 Boethius] at ''The Online Library of Liberty''
* [http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080312_en.html On Boethius and Cassiodorus] — [[Pope Benedict XVI]]

=== Mengenai logika dan filsafat Boethius ===

* {{sep entry|boethius|Anicius Manlius Severinus Boethius|John Marenbon}}
* [http://www.ontology.co/boethius-logic.htm The Contribution of Boethius to the Development of Medieval Logic]{{Pranala mati|date=Februari 2021 |bot=InternetArchiveBot |fix-attempted=yes }}


{{lifetime|480|520|Boethius}}
{{lifetime|480|520|Boethius}}
{{Authority control}}


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Revisi terkini sejak 8 November 2023 00.58

Anicius Manlius Severinus Boëthius
Boethius mengajar murid-muridnya
(initial dalam naskah bahasa Italia Consolation of Philosophy tahun 1385.)
Lahir480 M
Roma, Kerajaan Odoacer
Meninggal524 M (usia sekitar 44)
Pavia, Kerajaan Ostrogothik
Karya terkenalThe Consolation of Philosophy
EraZaman Purba Akhir
KawasanNorthern Italy
AliranNeoplatonisme
Minat utama
persoalan universal, teologi, musik
Gagasan penting
The Wheel of Fortune
Dipengaruhi
Memengaruhi
Saint Severinus Boethius
Dihormati diGereja Katolik Roma, Gereja Ortodoks
Tempat ziarahSan Pietro in Ciel d'Oro, Pavia, Italia
Pesta23 Oktober
MemengaruhiAugustine of Hippo
DipengaruhiThomas Aquinas

Anicius Manlius Severinus Boethius adalah seorang filsuf Romawi.[1] Ia lahir di kota Roma sekitar tahun 480.[1] Boethius pernah menjabat sebagai seorang pejabat tinggi di bawah pemerintahan Kaisar Theodoric.[2] Ia dituduh sebagai pengkhianat lalu dibuang ke tempat pengasingan.[2] Akhirnya, Boethius dihukum mati pada tahun 525.[1][2]

Pemikiran Boethius memiliki pengaruh penting terhadap filsafat pada akhir era Filsafat Klasik dan juga awal masa Abad Pertengahan.[1] Selain itu, terjemahan dan komentar Boethius terhadap karya-karya Aristoteles juga amat memengaruhi seluruh sejarah filsafat setelahnya.[1] Karya Boethius yang paling terkenal berjudul "Tentang Penghiburan dari Filsafat" yang ditulis sewaktu ia dalam pembuangan.[2] Isi karya tersebut adalah refleksi terhadap hakikat kebahagiaan manusia, serta mengenai masalah kejahatan.[1] Selain itu, karya itu juga mendiskusikan tema-tema seperti takdir, kesempatan, kehendak bebas manusia, dan sebagainya.[1]

Makam Boethius in San Pietro in Ciel d'Oro, Pavia.

Karya

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Bidang matematika
  • De arithmetica (On Arithmetic, c. 500–506) adapted translation of the Introductionis Arithmeticae by Nicomachus of Gerasa (c. 160 – c. 220).
  • De musica (On Music, probably composed after the De arithmetica), based on a lost work by Nicomachus of Gerasa and on Ptolemy’s Harmonica.
  • Possibly a treatise on geometry, extant only in fragments[3]
Bidang logika
A) Terjemahan
B) Komentari
  • In Isagogen Porphyrii commenta (two commentaries, the first based on a translation by Marius Victorinus, (c. 504–509); the second based on Boethius’ own translation (after 510).
  • In Categorias Aristotelis (c. 510)
  • In librum Aristotelis de interpretatione Commentaria minora (c. 513–16)
  • In librum Aristotelis de interpretatione Commentaria majora (c. 513–16)
  • Scholia in Aristotelis Analytica Priora (translations from other Greek Commentators) (c. 520–23)
  • Commentaria in Topica Ciceronis (incomplete: the end the sixth book and the seventh are missing)
Makalah asli
  • De divisione (515–520?)
  • De syllogismo cathegorico (505–506)
  • Introductio ad syllogismos cathegoricos (c. 523)
  • De hypotheticis syllogismis
  • De topicis differentiis (c. 522–23)
  • Opuscola Sacra (theological Treatises)
    • De Trinitate (c. 520–21)
    • Utrum Pater et Filius et Spiritus Sanctus de divinitate substantialiter praedicentur (Whether Father and Son and Holy Spirit are Substantially Predicated of the Divinity)
    • Quomodo substantiae in eo quod sint bonae sint cum non sint substantialia bona (How Substances are Good in that they Exist, when They are not Substantially Good)
    • De fide Catholica
    • Contra Eutychen et Nestorium (Against Eutyches and Nestorius)
  • De consolatione Philosophiae (523–24).
Lady Philosophy dan Boethius dari Consolation, (Ghent, 1485)

Opuscula sacra

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Boethius menulis makalah teologi Kristen, yang mendukung Katolikisme dan menentang Arianisme maupun bentuk-bentuk heterodoks lain dari kekristenan.[4]

Lima karya teologi yang dikenal:[5]

  • De Trinitate – "Trinitas"
  • Utrum Pater et filius et Spiritus Sanctus de divinitale substantialiter praedicentur – "Apakah Bapa, Putra, dan Roh Kudus secara substansial dipredikasi Ilahi"[6]
  • Quomodo substantiae
  • De fide catholica - mengenai iman Katolik
  • Contra Eutychen et Nestorium – "Melawan Eutyches dan Nestorius," dari sekitar tahun 513

Karya-karya teologinya berperan penting pada pemikiran filsafat Abad Pertengahan, termasuk bidang-bidang logika, ontologi, dan metafisika.[7]

Sejarah penerimaan

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"Roda Boethius" ("The Boethian Wheel") adalah sebuah model untuk keyakinan Boethius bahwa sejarah adalah suatu roda,[8] yang sering digunakan Boethius dalam tulisannya Consolation. Model ini sangat populer di sepanjang Abad Pertengahan, dan masih sering terlihat sampai sekarang. Pada waktu roda itu berputar, mereka yang mempunyai kuasa dan kekayaan akan berubah menjadi debu; orang-orang dapat bangkit dari kemiskinan dan kelaparan menjadi orang besar, sementara orang-orang besar akan jatuh dengan perputaran roda itu. Pada Abad Pertengahan banyak digambarkan dalam relik-relik seni yang melukiskan kebangkitan dan kejatuhan manusia. Pemerian "Roda Boethius" dapat ditemukan dalam tulisan-tulisan Abad Pertengahan dari Romance of the Rose sampai Chaucer.[9]

Penghormatan

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Makam Boethius di San Pietro in Ciel d'Oro, Pavia.

Boethius diakui sebagai martir bagi iman Katolik oleh Roman Martyrology. Upacaranya diadakan di Pavia dan di gereja 'Church of Santa Maria' di Portico di Roma. Hari peringatannya adalah 23 Oktober.[10] Ia dinyatakan sebagai santo oleh Sacred Congregation of Rites pada tahun 1883, dan Paus Benedict XVI menjelaskan relevansi Boethius terhadap pengajaran Kristen modern dengan menghubungkan ajarannya dengan pemahaman kehendak Ilahi (Providence).[11][12]

Lihat pula

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Referensi

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  1. ^ a b c d e f g (Inggris) Scott MacDonald. 1999. "Boethius, Anicius Manlius Severinus". In The Cambridge Dictionary of Philosophy. Robert Audi, ed. 878-879. London: Cambridge University Press.
  2. ^ a b c d (Indonesia) P.A. van der Weij. 2000. Filsuf-Filsuf Besar tentang Manusia. Yogyakarta: Kanisius. Hal. 71-76.
  3. ^ Folkerts, Menso, ed. (1970). Boethius’ Geometrie II. Ein mathematisches Lehrbuch des Mittelalters. Wiesbaden: Franz Steiner. 
  4. ^ Boethius, Anicius Manlius Severinus. Consolation of Philosophy. Translated by W. V. Cooper.London: J.M. Dent and Company, 1902.
  5. ^ Noel Harold Kaylor; Philip Edward Phillips (3 May 2012), A Companion to Boethius in the Middle Ages, BRILL, hlm. 15–, ISBN 978-90-04-18354-4, diakses tanggal 19 January 2013 
  6. ^ Kent Emery; Russell Friedman; Andreas Speer (5 March 2011), Philosophy and Theology in the Long Middle Ages: A Tribute to Stephen F. Brown, BRILL, hlm. 95–, ISBN 978-90-04-16942-5, diakses tanggal 19 January 2013 
  7. ^ Bradshaw, David (2009). "The Opuscula sacra: Boethius and theology": 105–128. doi:10.1017/CCOL9780521872669.006. 
  8. ^ Boethius, Consolation of Philosophy, trans. Victor Watts (rev. ed.), Penguin, 1999, p.24 n.1.
  9. ^ The Middle Ages, The Wheel of Fortunes. Internet. Available from http://www.themiddleages.net/wheel_of_fortune.html; accessed November 4, 2009.
  10. ^ Roman Martyrology
  11. ^ General Audience of Pope Benedict XVI, 12 March 2008
  12. ^ Benedictine Monks of St. Augustine's Abbey, The Book of Saints, 6th ed., 1989, p. 507

Referensi

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Dialectica, 1547

Karya yang tersedia online

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Bibliografi

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  • Attwater, Donald; Catherine Rachel John (1995). The Penguin Dictionary of Saints. London: Penguin Books. ISBN 0-14-051312-4. OCLC 34361179. 
  • Baird, Forrest E.; Walter Kaufmann (2008). From Plato to Derrida. Upper Saddle River, New Jersey: Pearson Prentice Hall. ISBN 0-13-158591-6. 
  • Chadwick, Henry (1981). Boethius, the Consolations of Music, Logic, Theology, and Philosophy. Oxford: Clarendon Press. ISBN 0-19-826549-2. OCLC 8533668. 
  • Colish, Marcia L. (2002). Medieval Foundations of the Western Intellectual Tradition, 400-1400. New Haven: Yale University Press. ISBN 0-300-07852-8. OCLC 185694056. 
  • Magee, John (1989). Boethius on Signification and Mind. Leiden: Brill. ISBN 9-0040-9096-7. 
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  • Marenbon, John (2009). The Cambridge Companion to Boethius. Cambridge: Cambridge University Press. ISBN 0-52-187266-9. 
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