The rendering of his name Danske Bo ("Bo the Dane") into Medieval Latin as Boetius de Dacia stems from the fact that the toponym Dania, meaning Denmark, was occasionally confused with Dacia during the Middle Ages.
Boetius was born in the first half of the 13th century. Not much is known of his early life. The attempt to connect him to known persons from Denmark or Sweden has been unsuccessful.[1][non-primary source needed] All that is known is that he went to France to teach philosophy at the University of Paris. At the university, he associated with Siger of Brabant. He continued to teach for some time as arts masters rather than quickly moving on to study in the theology faculty or finding non-academic employment. He shared this unusual career path with Siger and others like Roger Bacon and Jean Buridan. He was condemnedbyStephen Tempier in 1277 for being a leading member of the Averroist movement.[2] Boetius fled Paris with Siger and appealed to Pope Nicholas III. He was detained at the pontifical curiaatOrvieto. He went on to join the Dominicans in Denmark.
Boetius was a follower of Aristotle and Averroes and a leading figure in the modists dogma. He wrote on logic, natural philosophy, metaphysics, and ethics, though some of his works have not survived. Some of his writings include; Modi Significandi, Super librum Perihermenias, and Quaestiones super librum De animalibus, where he comments on these topics at length.[3] His central position was that philosophy had to follow where the arguments led, regardless of their conflict with religious faith. For him, philosophy was the supreme human activity, and in this world only philosophers attained wisdom. In his book On the Highest Good, or On the Life of the Philosopher he offers a fervently Aristotelian description of man's highest good as the rational contemplation of truth and virtue. Among the controversial conclusions that he reached are the impossibility of creation ex nihilo, the eternity of the world and of the human race, and that there could be no resurrection of the dead.
Despite his radical views, Boetius remained a Christian; he attempted to reconcile his religious beliefs with his philosophical positions by assigning the investigation of the world and of human nature to philosophy, while to religion he assigned supernatural revelation and divine miracles. He was condemned for holding the doctrine of "double truth", though he was careful to avoid calling philosophical conclusions that ran contrary to religion true simpliciter: In each branch of knowledge, one must be careful to qualify one's conclusions.[4] The conclusions that the philosopher reaches are true "according to natural causes and principles" (De Aeternitate Mundi, p. 351).[non-primary source needed]
Much like his early life, researchers have not been able to find exactly when Boetius died or what he did after 1277. "The Stams Catalogue" (14th Century) is a collection of literature from Dominican writers that includes Boethius, so there is some evidence suggesting he became a friar after his career in liberal arts.[5]
Modi significandi sive quaestiones super Priscianum maiorem, edited by John Pinborg & Henry Roos with the collaboration of Severino Skovgaard Jensen, Hauniae (Copenhague), G. E. C. Gad, Corpus Philosophorum Danicorum Medii Aevi, 4, 1969.
Quaestiones de generatione et corruptione – Quaestiones super libros physicorum, edited by Géza Sajó, Hauniae (Copenhague), G. E. C. Gad, Corpus Philosophorum Danicorum Medii Aevi, 5, 1976.
Topica – Opuscola, Pars 1. Quaestiones super Librum Topicorum, edited by Nicolas George Green-Pedersen and John Pinborg; Pars 2. Opuscula: De aeternitate mundi. De summo bono. De somniis, edited by Nicolas George Green-Pedersen, Hauniae (Copenhague), G. E. C. Gad, Corpus Philosophorum Danicorum Medii Aevi, 6, 1976.
Quaestiones super IV Meteorologicorum, edited by Gianfranco Fioravanti, Hauniae (Copenhague), G. E. C. Gad, Corpus Philosophorum Danicorum Medii Aevi, 8, 1979.
Boethius of Dacia, On the Supreme Good; on the Eternity of the World; on Dreams. Edited by John F. Wippel, Mediaeval Sources in Translation. Toronto, Ont. Canada: Pontifical Institute of Mediaeval Studies, 1987.
Boetius of Dacia, "The Sophisma 'Every Man Is of Necessity an Animal'", in Norman Kretzmann and Eleonore Stump [edd. & trans.] The Cambridge Translations of Medieval Philosophical texts. Volume One: Logic and the Philosophy of Language (1988, Cambridge University Press; ISBN0-521-28063-X)
^Ebbesen, Sten (2020), "Boethius of Dacia", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Fall 2020 ed.), Metaphysics Research Lab, Stanford University, retrieved 2023-09-18
^Lindberg, David Charles (1992). The beginnings of western science: the European scientific tradition in philosophical, religious and institutional context, 600 B.C. to A.D. 1450. Chicago: University of Chicago Press. p. 235. ISBN978-0-226-48231-6.
^Ebbesen, Sten (2020), "Boethius of Dacia", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Fall 2020 ed.), Metaphysics Research Lab, Stanford University, retrieved 2023-09-18
G. L. Bursill-Hall, Speculative Grammars of the Middle Ages: The Doctrine of the partes orationis of the Modistae, Mouton: The Hague, 1971.[ISBN missing]
John Marenbon, Later Medieval Philosophy (1150–1350), New York: Routledge, 1991 ISBN041506807X.
Armand A. Maurer, "Boetius of Dacia", in The Encyclopedia of Philosophy, ed. Paul Edwards, Collier Macmillan, 1967.[ISBN missing]
