Part one of this two-part paper looked at the modern semantic developments underlying Gilson’s innovative and highly influential semantic theory in Being and Some Philosophers (BSP)—the existential neutrality of the copula, the distinction between predication and some positing or “thetic” function of judgment, and the distinction between predication and assertion. The present part of this paper offers a rereading of Gilson’s work in light of this modern backdrop. It argues that Gilson’s BSP, rather than being a purely historical exegesis of (...) the logical writings of a thirteenth-century friar, is a work of original philosophizing inspired by Aquinas, but principally engaged with modern debates. In particular, it advances a Brentano- inspired reading of Aquinas in place of Maritain’s Pfänder-inspired reading of him. Rereading Gilson in his historical setting clarifies the meaning and implication of many phrases and theses that have become commonplaces in philosophical discourse, in part because of Gilson’s work. (shrink)

It is universally acknowledged that, for St. Thomas, there is a distinction between human persons or supposits and their natures or essences. But it is usually thought that there is no parallel distinction between the angelic person or supposit and its nature. Yet, as this paper argues, Aquinas consistently puts forward just such a distinction. This paper surveys Aquinas’s arguments for the unique identity of God with his essence and the corresponding distinctions between created persons and their essences, showing in (...) the process how the distinction found in angels differs from that found in material substances. It is important to recognize the distinction between supposit and nature in angels not only for its own sake as it touches on his understanding of created persons—human or angelic—but also insofar as it sheds light on Aquinas’s understanding of divine simplicity and of other act-potency compositions in creatures. (shrink)

Boethius identifies God both with esse ipsum and esse suum. This paper explains Boethius's general semantic use of "esse" and the application of this use to God. It questions the helpfulness of attributing to Boethius "existence" words and argues for a more robust role in Boethius’s thought for Hilary of Poitiers’s and Augustine’s exegeses of Exodus 3:14-15 than has been acknowledged in recent scholarship.

Thomistic commentators agree that Thomas Aquinas at least nominally allows for 'to be' (esse) to signify not only an act contrasted with essence in creatures, but also the essence itself of those creatures. Nevertheless, it is almost unheard of for any author to interpret Thomas's use of the word 'esse' as referring to essence. Against this tendency, this paper argues that Thomas's In V Metaphysics argument that every predication signifies esse provides an important instance of Thomas using esse to signify (...) essence. This reading of In V Metaphysics, which this paper defends against an alternative interpretation, entails significant reinterpretations of Thomas's technical terms 'esse substantiale' and 'esse in rerum natura' as well as Thomas's use of 'is,' both as a copula and as a principal predicate. (shrink)

This book collects six unpublished and published academic studies on the thought of Francisco Suárez, which is addressed through accurate textual analyses and meticulous contextualization of his doctrines in the Scholastic debate. The present essays aim to portray two complementary aspects coexisting in the work of the Uncommon Doctor: his innovative approach and his adherence to the tradition. To this scope, they focus on some pivotal, but often neglected, topics in Suárez’s metaphysics and psychology – such as his theories of (...) cognition and truth, angelology, continuous quantity – thereby developing an original inquiry into a crucial moment in the development of Western philosophy. (shrink)

In this chapter, Logan Paul Gage examines the only real attempt to disprove God’s existence by a New Atheist: Richard Dawkins’s “Ultimate 747 Gambit.” Central to Dawkins’s argument is the claim that God is more complex than what he is invoked to explain. Gage evaluates this claim using the main extant notions of simplicity in the literature. Gage concludes that on no reading does this claim survive scrutiny. Along the way, Dawkins claims that there are no good positive arguments for (...) God’s existence. Gage attempts to show that Dawkins’s argument depends upon distinctively philosophical assumptions that do not appear to withstand scrutiny. (shrink)

Vacuum Genesis and Spontaneous Emergence of the Universe from Nothing in Reference to the Classical Notion of Causality and Creation ex nihilo The article discousses philosophical and theological reflections inspired by the cosmological model of the origin of the universe from quantum vacuum through quantum tunneling and the model presented by Hartle and Hawking. In the context of the thesis about the possibility of cosmogenesis ex nihilo without the need of God the creator, the question is being raised concerning the (...) ontological status of nothingness and of the laws of nature in the aforementioned models. After pointing to the fact that they do not imply an absolute nothingness in the philosophical sense, the main objectives of both models and philosophical-theological conclusions they inspire are interpreted in the light of the classical principles of potency and act, theory of causation and chance events in nature, elements of classical theology of creation and the classification of sciences in terms of various levels of abstraction, proposed by Aquinas. Noting the fact that some cosmologists cross methodological boundaries of their science, we emphasize the role and significance of their research in a deeper understanding of the philosophical aspects of the origins of the universe, especially the role of potency in the first stages of its existence and evolution. (shrink)

Hylomorphism and related to it classical concept of the human soul—understood as a substantial form of the human being—are traditionally supported and commented on by the followers of the Aristotelian-Thomistic thought, both in its classical and contemporary approach. At the same time, hylomorphism has recently found a new group of followers, coming from the circles of analytic metaphysics, unrelated to the classical school of thought. This article strives to answer the question of the relation of the new, analytic versions of (...) hylomorphism to its classical definition. Moreover, it also analyzes their application in the debate concerning the mind-body problem in philosophy of mind, as well as the question of their reference to the concept of the human soul. It seems that the mereological and structural reinterpretation of the material and the formal causes departs considerably from the classical definition of hylomorphism. Moreover, the suggestion of William Jaworski – who argues in favor of the new hylomorphism in the mind-body debate – to define mental phenomena as “structured manifestations of powers” belonging to the parts of human body, not only raises some serious metaphysical concerns, but also seems to leave no “space” for the classical concept of human soul. These difficulties notwithstanding, one should appreciate an attempt of the proponents of the new analytic hylomorphism at finding an alternative to the extreme positions of substance or property dualism and eliminative or reductionist materialism in the contemporary discussion concerning the mind-body problem. (shrink)

In the Aristotelian tradition, there are two broad answers to the basic question "What is soul?" On the one hand, the soul can be described by what it does. From this perspective, the soul seems to be composed of various different parts or powers (potentiae) that are the principles of its various actions. On the other hand, the soul seems to be something different, namely, the actual formal principle making embodied living substances to be the kinds of things that they (...) are. Contemporary Aristotelians are split on how to interpret Aristotle: Anna Marmodoro (2013, 18), Thomas Johansen (2012, 81), and most others argue that the soul is nothing but a kind of cluster or group of powers. Rebekah Johnston (2011), however, strongly disagrees and argues that the soul is only the actual principle of embodied substance. Aquinas provides a novel and neglected solution to this problem and would argue that both sides are partly right but that either side is insufficient without the other. (shrink)

In this paper, we provide an account of the ontological status of Christ’s dead body, which remained in the tomb during the three days after his crucifixion. Our account holds that Christ’s dead body – during the time between his death and resurrection – was prime matter without a substantial form. We defend this account by showing how it is metaphysically possible for prime matter to exist in actuality without substantial forms. Our argument turns on the truth of two theses: (...) God is able to produce all acts of secondary causes without those secondary causes, and Substantial forms are secondary causes of the actuality of prime matter. We argue that the metaphysical possibility of matter without form is perfectly consistent with holding both there is only one substantial form in a material substance and that prime matter is pure potentiality. Moreover, we argue that the metaphysical possibility of matter without form does little-to-no damage to our natural understanding of material substances. (shrink)

Some versions of the doctrine of divine simplicity imply that God lacks really differentiated parts. I present a new argument against these views based on divine beauty. The argument proceeds as follows: God is beautiful. If God is beautiful, then this beauty arises from some structure. If God’s beauty arises from a structure, then God possesses really differentiated parts. If these premises are true, then divine simplicity is false. I argue for each of the argument’s premises and defend it against (...) objections, including an objection based on analogical predication, and an objection that supposes that God is simple while appearing complex. (shrink)

This essay explores some of the central aspects of Aquinas's account of mental representation, focusing in particular on his views about the intentionality of concepts (or intelligible species). It begins by demonstrating the need for a new interpretation of his account, showing in particular that the standard interpretations all face insurmountable textual difficulties. It then develops the needed alternative and explains how it avoids the sorts of problems plaguing the standard interpretations. Finally, it draws out the implications of this interpretation (...) with the aim of correcting some persistent misunderstandings of the connection between Aquinas's views and those developed by contemporary philosophers of mind. (shrink)

This paper presents Duns Scotus’s theory of mixture in the context of medieval discussions over Aristotle’s theory of mixed bodies. It revisits the accounts of mixture given by Avicenna, Averroes, and Thomas Aquinas, before presenting Scotus’s account as a reaction to Averroes. It argues that Duns Scotus rejected the Aristotelian theory of mixture altogether and that his account went contrary to the entire Latin tradition. Scotus denies that mixts arise out of the four classical elements and he maintains that both (...) the elemental forms and the elemental qualities are lost in the mixture. Consequently, he denies the distinction between the process of mixture and that of substantial change through generation and corruption. The reassessment of Scotus’s account modifies the current historical representation of this discussion, inherited from Anneliese Maier. (shrink)

While evil has always fascinated philosophers, it is only in modern times that the existence of evil has been seen as a serious challenge to belief in the existence of a powerful and benevolent God. In order to demonstrate this, the following chapter traces the historical emergence of what philosophers today call “the problem of evil” through an analysis of the writings of Plato, Epicurus, Sextus Empiricus, Augustine, Aquinas, Calvin, Descartes, Bayle, and Hume.

El presente estudio ofrece, desde una perspectiva teórica, una breve visión de conjunto de la concepción tomista sobre las emociones, su encaje en el ciclo de la vida consciente, su génesis, su clasificación, su encadenamiento y su dinamismo. Desarrolla consideraciones sobre las contribuciones que este referencial teórico puede aportar al estudio de las emociones y deduce algunos de sus principales corolarios éticos.

A number of recent discussions of atheism allude to cosmological arguments in support of theism. The five ways of Aquinas are classic instances, offered as rational justification for theistic belief. However, the five ways receive short shrift. They are curtly dismissed as vacuous, arbitrary, and even insulting to reason. I contend that the atheistic critique of the Thomistic five ways, and similarly formulated cosmological arguments, argues at cross purposes because it misrepresents them. I first lay out the context, intent and (...) structure of Aquinas’ arguments, then show in what way recent discussions misrepresent them, and finally conclude with a comment on metaphysical orientation, which I take to be central, not only to a proper understanding of the Thomistic five ways but generally to the debate between atheism and theism on the existence of God. (shrink)

Philosophers today have largely given up on the project of categorizing being. Aristotle’s ten categories now strike us as quaint, and no attempt to improve on that effort meets with much interest. Still, no one supposes that reality is smoothly distributed over space. The world at large comes in chunks, and there remains a widespread intuition, even among philosophers, that some of these chunks have a special sort of unity and persistence. These, we tend to suppose, are most truly agents (...) and subjects, and are what exist in the most proper sense of the term. We believe, in other words, in substances. (shrink)

This volume announces a new era in the philosophy of God. Many of its contributions work to create stronger links between the philosophy of God, on the one hand, and mathematics or metamathematics, on the other hand. It is about not only the possibilities of applying mathematics or metamathematics to questions about God, but also the reverse question: Does the philosophy of God have anything to offer mathematics or metamathematics? The remaining contributions tackle stereotypes in the philosophy of religion. The (...) volume includes 35 contributions. It is divided into nine parts: 1. Who Created the Concept of God; 2. Omniscience, Omnipotence, Timelessness and Spacelessness of God; 3. God and Perfect Goodness, Perfect Beauty, Perfect Freedom; 4. God, Fundamentality and Creation of All Else; 5. Simplicity and Ineffability of God; 6. God, Necessity and Abstract Objects; 7. God, Infinity, and Pascal's Wager; 8. God and (Meta-)Mathematics; and 9. God and Mind. (shrink)

This article presents an interpretation of Deleuze’s concept of difference-in-itself. I argue that this is best understood as an adption of Duns Scotus’s concept of ultimate difference. After suggesting that the influence of Scotus on Deleuze extends beyond their shared commitment to the univocity of being, I turn to briefly review Deleuze’s notion of absolute difference. I proceed from there to explain Scotus’s accounts of univocity and ultimate difference, throughout noting the many stark parallels with Deleuze. On the basis of (...) this Scotistic reading of Deleuzian difference, I then show how Deleuze’s synthesis of univocal being and difference-in-itself can be uniquely situated within the fourteenth-century Scotistic disputations on the predicability of univocal being to ultimate difference. I conclude with some suggestions on possible further connections between Deleuze and medieval metaphysics which are opened up through this association of Deleuze with Scotus and the Scotistic tradition. (shrink)

Modern commentators recognize the irony of Aristotle’s Categories becoming a central text for Platonic schools. For similar reasons, these commentators would perhaps be surprised to see Aquinas’s In VII Metaphysics, where he apparently identifies the secondary substance of Aristotle’s Categories with a false Platonic sense of “substance” as if, for Aristotle, only Platonists would say secondary substances are substances. This passage in Aquinas’s commentary has led Mgr. Wippel to claim that, for Aquinas, secondary substance and essence are not the same (...) thing and that Aristotle’s notion of essence is absent from the Categories. This paper—by closely analyzing the apparently contradictory divisions of “substance” in Aquinas’s In V and VII Metaphysics—shows that essence and secondary substance are not altogether distinct for Aquinas. Moreover, when the Categories is viewed by Aquinas as a work of logic, it is found largely to cut across the disputes between Platonism and Aristotelianism. (shrink)

Necessitarianism, as we shall use the term, is the view that natural properties and causal powers are necessarily connected in some way. In recent decades the most popular forms of necessitarianism have been the anti-Humean powers-based theories of properties, such as dispositional essentialism and the identity theory. These versions of necessitarianism have come under fire in recent years and I believe it is time for necessitarians to develop a new approach. In this paper I identify unexplored ways of positing metaphysically (...) necessary connections in nature, using the concepts of grounding and essential dependence. For example, I show that one could be a necessitarian by insisting that the properties of things necessarily ground their powers, and that one can maintain this while rejecting dispositional essentialism. Using different combinations of claims about grounding and essential dependence, I map out a spectrum of new positions and compare them to previous theories of natural modality. Some of these positions are compatible with Humean metaphysics while others are not. The overall aim of the paper is to provide a new metaphysical framework for understanding theories of powers and thereby launch a new necessitarian research programme. (shrink)

Este artículo pretende dilucidar la expresión utilizada por Tomás de Aquino “vuelta al fantasma”, con la intención de esclarecer lo que entiende por “vuelta”. Se argumenta que el marco conceptual subyacente al “giro intelectual” se encuentra en dos fuentes islámicas que fueron ampliamente influyentes en la psicología filosófica latina del siglo XIII, y que presentan conceptos técnicos específicos de la “vuelta” como un tipo de dependencia. Las obras son: Liber de Causis, de autor anónimo; y Liber de anima, del filósofo (...) persa Avicena. Así, este artículo busca recuperar este marco histórico subyacente, examinando cómo estas dos fuentes clave conciben la “vuelta” y cómo Tomás de Aquino incorpora estas fuentes en su concepción de la “vuelta al fantasma”. (shrink)

My thesis reads Ernst Bloch’s materialist ontology with the aim of producing a utopian perspective on language’s materiality. As my Introduction outlines, set against the backdrop of a contemporary renewal in speculative philosophy, the present context is marked by a twofold limitation: (1) the perdurant marginalisation of Bloch’s form of utopian speculation, serving to couch contemporary materialism in thoroughly un-prospective tendencies; and (2), a relative failure of contemporary speculative philosophy to reflect on language, a failure attributable to the long drawn-out (...) dominance of post-structuralism’s linguistic form of relativism. To overcome these limitations I dedicate Chapter I of my thesis to expounding the core categories of Bloch’s materialism, casting a light on what I call its fundamental compositional structure: Incompleteness → Process → (possibility of an) Outfall, i.e. completion or arrival. In light of this, I argue that, placed within the horizon of Bloch’s materialism, incompleteness, process, and futural-directedness ought to be taken as cornerstones of language’s materiality. So as to better position what this means, in Chapter II a reading of the metaphysical Sens of Bloch’s materialism is given. There I consider Bloch’s materialism as a novel form of analogic metaphysics. Insofar as at the core of Bloch’s materialism there lies a metaphysical conception whereby being as such (e.g. Aristotle’s ontōs on) names an ultimate desire and not—pace the classical metaphysical tradition—an already existent beingness—a metaphysical conception Bloch proleptically terms the “ontology of not-yet being“—so then the essential dynamic of this materialism hinges on an incomplete analogy, for all things relate to that which is not-yet in existence; this not-yetness is the sustaining meaning of what is. In the final chapter I concretise my findings by turning to the question of language proper, reading “anacoluthon” as a speculative materialist figure of language which expressive this utopian analogic metaphysics. Anacoluthon denotes an interruption in syntactical flow (Greek: an-akóluthos, “not following“; German: Satzbruch, “sentence fracture/rupture“) and marginally features in Bloch’s corpus. But precisely because of its marginal status the figure possesses a real force in understanding language’s utopian materiality. Indeed, I read anacoluthia as expressive of the Blochian ontological composition. Anacoluthic discontinuities of speech are read as linguistic expressions of ontological incompleteness, ontological novelty, and ontological directedness to what is not yet. They linguistically express both the non-existence of ontological totality, but also, crucially, a real and open intending towards it: a utopian, creative, linguistically-based transgressiveness expressive of the world’s ontology. (shrink)

Interpretations of Hegel’s social and political thought tend to present Hegel as critic of modern individualism and defender of institutionalism or proto-communitarianism. Yet Hegel has praise for the historically emancipatory role of individualism and gives a positive role to individuals in his discussion of ethics and the state. Drawing on Hegel’s analysis of the category of ‘individual’ in his Logic, this chapter shows that Hegel criticizes the conception of ‘individual’ as a simple and argues instead that it is a term (...) in need of specification or completion. Hegel’s revisionary logic of the category of ‘individual’ is both interesting in itself and useful as an interpretative tool, because it shows the consistency of his various statements about individuals in his practical philosophy. (shrink)

Aristotelian philosophers have been always puzzled by the ambiguous status of essences: it is not clear whether an Aristotelian should admit that an essence, taken in itself, is real, even though essences do not exist over and above particular things, as Platonists posit; furthermore, it is not clear whether an Aristotelian should endorse the view that essences have a certain unity, even if they are taken in themselves, namely, by abstracting from the individuals of which they are essences. I tackle (...) Thomas Cajetan’s analysis of this problem: this analysis is more sophisticated than that developed by Aquinas—whose texts had been commented upon by Cajetan. Cajetan distinguishes two senses of “real” and of “unity,” in order to speak of the reality and of the unity of essences, taken in themselves, though not endorsing a Platonist’s ontology. I suggest that his solution is appealing for the contemporary debate about this problem. (shrink)

For one of the current scholars of Thomism, Serge T. Bonino, research on Thomas Aquinas’ philosophy of being has polarized into two tendencies, the axis of which is the Dominican Thomistic school. One of them is represented by the harsh criticisms that the French medievalist Étienne Gilson made of the positions of this school. The second, on the other hand, is characterized by a staunch defense of the theses of the main commentators of this school. During the 20th century, one (...) of Gilson’s students, the Canadian Lawrence Dewan, openly opposed Gilsonian Thomism on the basis of the traditional interpretation. Today, some of his students consider this Dewanian proposal as a “nouvelle métaphysique thomiste,” assuming that it is a movement that brings a genuine renewal. In this article we will show that this movement, although it claims to be a novelty, is nothing more than the revitalization of the formalist theses of the Dominican school, and therefore cannot be considered a valid interpretation of Thomas Aquinas. (shrink)

After reviewing various formulations of the problems of universals and individuation, this essay considers the dialectic that informs the relationship between the two. This dialectic involves a distinction between a realist theory of universals that satisfies the requirements of science but fails to account for the non-instantiability of individuals and a nominalist theory of universals that fails to satisfy the requirements of science but accounts for the non-instantiability of individuals. Inadequacies found in one view tend to motivate movement to the (...) other view. But, like a pendulum swing, this movement inevitably involves facing what motivated the original view. This dialectic is illustrated by a consideration of the views of five medieval authors: Boethius, Peter Abelard, Thomas Aquinas, John Duns Scotus, and William of Ockham. (shrink)

In a recent paper, Andrew Jaeger and Jeremy Sienkiewicz attempt to provide an answer consistent with Thomistic hylemorphism for the following question: what was the ontological status of Christ’s dead body? Answering this question has christological anthropological import: whatever one says about Christ’s dead body, has implications for what one can say about any human’s dead body. Jaeger and Sienkiewicz answer the question this way: that Jesus’ corpse was prime matter lacking a substantial form; that it was existing form-less matter. (...) I argue that their argument for this answer is unsound. I say, given Thomistic hylemorphism, there was no human body in Jesus’s tomb between his death and resurrection. Once I show their argument to be unsound, I provide a christological anthropological upshot: since there was no human body in Christ’s tomb, there are no human bodies in any tomb. (shrink)

En su comentario al Segundo libro de las Sentencias de Pedro Lombardo, Tomás de Aquino enfrenta el problema de la materia desde distintos puntos de vista. En este artículo, algunos textos relevantes del Comentario sobre las distinciones 3, 12 y 18 son analizados con un triple propósito. En primer lugar, se presenta la perspectiva temprana de Tomás de Aquino sobre la materia, con particular atención a sus implicaciones físicas y metafísicas. En segundo lugar, las tesis del Aquinate son rastreadas hasta (...) sus raíces peripatéticas, con la finalidad de mostrar el papel crucial que juegan Avicena y Averroes en su replanteamiento de la física y metafísica aristotélicas. En tercer lugar, el pensamiento de Tomás de Aquino es puesto en el contexto del debate sobre la materia que surgió desde la recepción de la Física y la Metafísica del Aristóteles latino. Desde esta triple perspectiva, se puede apreciar la consistencia y originalidad de la propuesta temprana de Tomás de Aquino sobre la materia. (shrink)

One of the main challenges of the nonreductionist approach to complex structures and phenomena in philosophy of biology is its defense of the plausibility of the theory of emergence and downward causation. The tension between remaining faithful to the rules of physicalism and physical causal closure, while defending the novelty and distinctiveness of emergents from their basal constituents, makes the argumentation of many proponents of emergentism lacking in coherency and precision. In this article I aim at answering the suggestion of (...) several thinkers to redefine emergence and downward causation in terms of the broader Aristotelian view of causation. In addition, I further develop this interdisciplinary conversation to include theological implications of emergentism, analyzed in reference to Aquinas’ understanding of divine action in terms of the same fourfold division of causes—bringing thus natural science, philosophy, and theology into creative and fruitful dialogue. (shrink)

This paper presents a version of analytical Thomism that brings the principles of Aquinas into systematic and sustained contact with the sciences as opposed to contemporary philosophy. The leading idea of this version of analytical Thomism is to test the viability of scholastic principles by seeing if they provide the resources to cope with problems emerging from the natural and social sciences. If they do, then Thomism vindicates itself in the marketplace of ideas. If not, then the analytical Thomist knows (...) where the perennial philosophy needs further development and perhaps revision. The first part of the paper sets out the rationale for this project. The remainder of the paper illustrates this approach by examining a problem emerging from evolutionary biology, namely, the provision of a theory of individuation for living entities. (shrink)

I first provide an interpretation of the doctrine of creatio ex nihilo based on the Fourth Lateran Council, according to which God creates from nothing if and only if God creates everything except God Himself. I then show that this doctrine entails the modal problem that it is both possible and not possible that there is nothing at all except God, or alternatively, that it is both necessary and not necessary that there is something else besides God. I proceed to (...) examine several proposals to solve the problem, and find them all inadequate. Therefore, I conclude that creatio ex nihilo violates modal logic and is necessarily false. (shrink)

Descartes argues that the mind and body are really distinct substances. He also insists that minds and bodies compose human beings. But how are mind and body united to compose a human? This question is crucial to understanding the place of human beings in Descartes’s ontology. Many scholars argue that Descartes has no solution to the unity problem, and they call into question the ontological status of mind- body composites. On some views, Cartesian humans are mere aggregates, like stacks of (...) pancakes; on other views, Descartes is not entitled to the view that humans exist at all. I argue that Descartes has a solution to the unity problem, and that he appropriates this solution from contemporaneous Jesuit discussions of soul- body unity—discussions that remain mostly unknown to contemporary scholars. The upshot is that Descartes has the metaphysical machinery to account for mind-body unity, and doesn’t have to say that a human being is like a stack of pancakes. (shrink)

According to certain interpretations of quantum mechanics, the behavior of some physical systems is random—that is, certain current states of physical systems are related to other current states and the set of possible future states in a probabilistic, rather than a deterministic, fashion. This account of physical systems seems to conflict with the claim that there is an omnipotent God—that is, a God Who can efficaciously bring about any logically possible creaturely state, and Who can cause efficacious secondary causes—and so (...) raises problems for classical theism. After explaining these problems, I provide a solution to them based upon a version of hylomorphism, which I call Theistic Hylomorphism with Randomness. On this view, it can be affirmed that the physical world is both random and in determinate states, and divine omnipotence can be upheld in a random world. After presenting this version of hylomorphism and showing how it defeats the problems for classical theism raised by quantum mechanics, I defend it against three objections. (shrink)

The purpose of this entry is to provide a systematic introduction to medieval views about the nature and ontological status of relations. Given the current state of our knowledge of medieval philosophy, especially with regard to relations, it is not possible to discuss all the nuances of even the best known medieval philosophers' views. In what follows, therefore, we shall restrict our aim to identifying and describing (a) the main types of position that were developed during the Middle Ages, and (...) (b) the most important considerations that shaped their development. We shall have occasion along the way, however, to examine in detail certain aspects of the views of important representatives of all the main medieval positions, including Peter Abelard (1079 1142), Gilbert of Poitiers (1085 1154), Albert the Great, (1200 1280), Thomas Aquinas (1225 1274), John Duns Scotus (1265 1308), Henry Harclay (1270 1317), Peter Auriol (1280 1322), and William Ockham (1285 1347). (shrink)

The last thirty years of scholarship in western medieval philosophical historiography have seen a number of reflections on the methodological paradigms, schools, trends, and dominant approaches in the field. As a contribution to this ongoing assessment of the existing methods of studies in medieval philosophy and theology and a supplement to classifications offered by M. Colish, J. Inglis, C. König-Pralong, J. Marenbon, A. de Libera, and others, the article offers another explanatory tool. Here is a description of an imaginary system (...) of methodological coordinates that systematizes the current tendencies by placing them in a three-dimensional system of axes. Every axis corresponds to a certain aspect of the historical and systematic research in medieval thought and symbolizes a possible movement between two extremes representing opposite methodological values and directions. The methods and approaches practiced in recent studies in medieval philosophy and theology might be schematically located inside this general system of argumentational, focal (or objectival), and (con)textual axes with their intersection identified with what some scholars call the “integral” model of study. This explanatory tool allows one to see how current approaches and methods form a panoply of axes that belong together in one complex grid and helps to visualize the tapestry of existing approaches in medieval philosophical historiography. (shrink)

Durante prácticamente toda su carrera filosófica, Étienne Gilson sostuvo que las cinco vías se apoyaban en la original doctrina tomasiana del esse. En cambio, hacia el final de su carrera, cayó en la cuenta de que esta tesis acarreaba graves problemas de fundamento, lo que le llevó a desecharla y defender lo contrario, que el esse está ausente en todas ellas. Por su parte, A. L. González, en su estudio de la cuarta vía, puso en entredicho este argumento. En el (...) presente estudio pretendo confrontar ambas posturas y justificar la validez de la posición gilsoniana. (shrink)

RESUMO Ainda que Tomás de Aquino não usasse o termo intencionalidade frequentemente, ele tem uma teoria que explica como nós, enquanto sujeitos, nos referimos intencionalmente aos objetos. Nossa referência funciona quando há uma "identidade formal" entre a forma no ato de percepção ou conhecimento do sujeito e a forma do objeto. Na literatura secundária, "identidade formal" é muitas vezes o nome usado para chamar essa teoria. Nosso artigo visa o fato de que, em Tomás, a tese da identidade formal não (...) é só epistemológica, mas ela exige uma base metafísico-ontológica. O resultado da nossa investigação é que, segundo a tese da identidade formal, a referência epistêmica aos objetos funciona de maneira direta, mas por meio disso ela não produz uma variedade de objetos imanentes ou intencionais na ontologia. ABSTRACT Even if Thomas Aquinas did not use the term intentionality often, He has a theory that explains how we, as subjects, intentionally refer to objects. Our reference works when there is a "formal identity" between the form in the act of perception or subject knowledge and the form of the object. In secondary literature, "formal identity" is the name used to refer to that theory. Our article aims at the fact that, in Thomas's writings, the formal identity thesis is not only epistemological, but requires a metaphysical-ontological basis. The result of our investigation is that, according to the formal identity thesis, the epistemic reference to objects works on a direct way, but by means of that it does not produce a variety of immanent or intentional objects within ontology. (shrink)