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  1. Does Each of Us Think Our Own Universal? An Averroean Challenge for (Aquinas and) Hervaeus Natalis.Hamid Taieb - 2022 - History of Philosophy Quarterly 39 (4):339-354.
    This paper aims to address a problem faced by any philosopher who treats universals as intentional objects: in defending this thesis, aren't they committed to the view that each of us thinks an individuated universal, since each of us, when thinking of a universal, must have our own intentional object? This problem, which is mentioned by Brentano at the turn of the twentieth century, originated in the Middle Ages in debates initiated by Averroes about the nature of the intellect. It (...)
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  • Aquinas, Analogy and the Trinity.Reginald Mary Chua - forthcoming - Oxford Studies in Medieval Philosophy.
    In this paper I argue that Aquinas’ account of analogy provides resources for resolving the prima facie conflict between his claims that (1) the divine relations constituting the persons are “one and the same” with the divine essence; (2) the divine persons are really distinct, (3) the divine essence is absolutely simple. Specifically, I argue that Aquinas adopts an analogical understanding of the concepts of being and unity, and that these concepts are implicit in his formulation of claims about substance (...)
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  • Aquinas on the Individuation of Substances.Jeffrey E. Brower - 2017 - Oxford Studies in Medieval Philosophy 5 (1).
    Aquinas has much to say about individuation over the course of his career. Although certain aspects of his views appear to undergo development, there is one aspect that remains constant throughout—namely, his commitment to assigning both prime matter and quantity an essential role in the individuation of substances. This paper examines the vexed issue of how either prime matter or quantity, as Aquinas understands them, could have any role to play in this context. In the course of doing so, the (...)
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  • Aquinas on the Intension and Remission of Accidental Forms.Gloria Frost - 2019 - Oxford Studies in Medieval Philosophy 7 (1).
    The metaphysics underlying differences in degree of qualitative intensity was widely debated in the medieval period. Medieval Aristotelians agreed that subjects possess qualities in virtue of inherent accidental forms. Yet, there was considerable disagreement about what happens at the level of form when a quality increases or decreases in its intensity. For instance, what happens when a pot of water on the stove gets hotter? Is the water’s previous form of heat replaced by a new one, or does the same (...)
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  • Accidental Forms as Metaphysical Parts of Material Substances in Aquinas's Ontology.Jeremy W. Skrzypek - 2019 - Oxford Studies in Medieval Philosophy 7 (1).
    Following in the hylomorphic tradition of Aristotle, Thomas Aquinas holds that all material substances are composed of matter and form. Like Aristotle, Aquinas also recognizes two different types of forms that material substances can be said to possess: substantial forms and accidental forms. Of which form or forms, then, are material substances composed? This paper explores two competing models of Aquinas’s ontology of material substances, which diverge on precisely this issue. According to what the author refers to as the “Standard (...)
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  • Saint Thomas Aquinas.Ralph McInerny - 2008 - Stanford Encyclopedia of Philosophy.
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  • Avicenna on common natures and the ground of the categories.Hashem Morvarid - 2023 - British Journal for the History of Philosophy 32 (4):766-797.
    A main function of common natures in Avicenna’s metaphysics is supposed to be providing an objective ground for the categories. Thus, it is commonly assumed that in his metaphysics things are objectively divided into the categories into which they are because members of each category share the same common nature. However, common natures cannot perform the function unless they are shared, in a real sense of the word, by the members of the respective categories, and it is not clear at (...)
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  • Tropes and Some Ontological Prerequisites for Knowledge.R. Scott Smith - 2019 - Metaphysica 20 (2):223-237.
    Many have written about trope ontology, but relatively few have considered its implications for some of the ontological conditions needed for us to have knowledge. I explore the resources of trope ontology to meet those conditions. With J. P. Moreland, I argue that, being simple, we can eliminate tropes’ qualitative contents without ontological loss, resulting in bare individuators. Then I extend Moreland’s argument, arguing that tropes undermine some of the needed ontological conditions for knowledge. Yet, we do know many things, (...)
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