Two questions came up in discussion on Friday that I think are particularly worthy of continued discussion: does Albert have a specific audience (and purpose) in mind for the De animalibus, and can his work be called science?
We established fairly firmly that while Albert’s work lacks the scientific and experimental rigor of our modern conceptions, it is anachronistic to deny this the title of “science” on methodological grounds. Likewise it appears to me anachronistic to apply a polarized notion of science as being in opposition to theology— we have said on multiple occasions that rather than viewing contemplation of the physical world and contemplation of the divine as two separate disciplines, medieval scholars see one as aiding in the understanding of the other. In other words, science is not an end in itself.
