Switch to: Citations

Add references

You must login to add references.
  1. St. Thomas Aquinas and the Individuation of Persons.Montague Brown - 1991 - American Catholic Philosophical Quarterly 65 (1):29-44.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Not Properly a Person.Christina Van Dyke - 2009 - Faith and Philosophy 26 (2):186-204.
    Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...)
    Download  
     
    Export citation  
     
    Bookmark   5 citations  
  • St. Thomas, Abortion and Euthanasia: Another Look.E. -H. W. Kluge - 1981 - Philosophy Research Archives 7:311-344.
    St. Thomas is usually thought to have rejected abortion and euthanasia as murder (viz, the statement of The Sacred Congregation for the Doctrine of the Faith "On Procured Abortion"). By going back to Aquinas' own words I show that this is mistaken: that he explicitly states abortion prior to a certain point of fetal development to be non-murderous and that his position, when consistently developed, allows for euthanasia under analogous circumstances. These claims are argued by presenting an analytical expose of (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  • Aquinas on Mind.Sir Anthony Kenny & Anthony Kenny - 1993 - New York: Routledge.
    This book shows how the mature writings of Thomas Aquinas though written in the thirteenth century have much to offer the human mind and the relationship between intellect and will, body and soul.
    Download  
     
    Export citation  
     
    Bookmark   13 citations  
  • The Concept of Person in St. Thomas Aquinas: A Contribution to Recent Discussion.Horst Seidl - 1987 - The Thomist 51 (3):435-460.
    In lieu of an abstract, here is a brief excerpt of the content:THE CONCEPT OF PERSON IN ST. THOMAS AQUINAS: A Contribution to Recent Discussion* ST. THOMAS AQUINAS accepted and consistently defended Boethius' definition of person: "persona est substantia individua rationalis naturae." St. Thomas' analysis of this definition necessarily involves metaphysical questions because of the implications of the terms " substance" and " nature" and moreover it manifests the inescapahle imprint of the theological problematics which surrounded the issue (e.g. the (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  • Soul, Rational Soul and Person in Thomism.Harry La Plante - 1993 - Modern Schoolman 70 (3):209-216.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • 'Need a Christian Be a Mind/Body Dualist' ?Lynne Rudder Baker - 1995 - Faith and Philosophy 12 (4):489-504.
    Although prominent Christian theologians and philosophers have assumed the truth of mind/body dualism, I want to raise the question of whether the Christian ought to be a mind/body dualist. First, I sketch a picture of mind, and of human persons, that is not a form of mind/body dualism. Then, I argue that the nondualistic picture is compatible with a major traditional Christian doctrine, the doctrine of the resurrection of the dead. Finally, I suggest that if a Christian need not be (...)
    Download  
     
    Export citation  
     
    Bookmark   21 citations  
  • A Thomistic understanding of human death.Jason T. Eberl - 2005 - Bioethics 19 (1):29–48.
    I investigate Thomas Aquinas's metaphysical account of human death, which is defined in terms of a rational soul separating from its material body. The question at hand concerns what criterion best determines when this separation occurs. Aquinas argues that a body has a rational soul only insofar as it is properly organised to support the soul's vegetative, sensitive, and rational capacities. According to the ‘higher‐brain’ concept of death, when a body can no longer provide the biological foundation necessary for the (...)
    Download  
     
    Export citation  
     
    Bookmark   10 citations  
  • Psyche and Persona.Frederick J. Crosson - 1968 - International Philosophical Quarterly 8 (2):161-179.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Euthanasia: Compassion, dignity and respect.Hayden Ramsay - 1997 - Sophia 36 (2):43-54.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Persons and Bodies: A Constitution View.Lynne Rudder Baker - 2003 - Philosophical Quarterly 53 (210):127-129.
    Download  
     
    Export citation  
     
    Bookmark   162 citations  
  • Thomas Aquinas and Radical Aristotelianism.Fernand van Steenberghen - 1980
    Revisions of three lectures given at Catholic University of America in March 1978. Includes bibliographical references and indexes. Introduction.--The first lecture, Eternity of the world.--The second lectures, Monopsychism.--The third lecture, Rationalism.
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  • Non-Cartesian Substance Dualism and Materialism Without Reductionism.Eleonore Stump - 1995 - Faith and Philosophy 12 (4):505-531.
    The major Western monotheisms, and Christianity in particular, are often supposed to be committed to a substance dualism of a Cartesian sort. Aquinas, however, has an account of the soul which is non-Cartesian in character. He takes the soul to be something essentially immaterial or configurational but nonetheless realized in material components. In this paper, I argue that Aquinas’s account is coherent and philosophically interesting; in my view, it suggests not only that Cartesian dualism isn’t essential to Christianity but also (...)
    Download  
     
    Export citation  
     
    Bookmark   34 citations  
  • The beginning of personhood: A thomistic biological analysis.Jason T. Eberl - 2000 - Bioethics 14 (2):134–157.
    ‘When did I, a human person, begin to exist?’ In developing an answer to this question, I utilize a Thomistic framework, which holds that the human person is a composite of a biological organism and an intellective soul. Eric Olson and Norman Ford both argue that the beginning of an individual human biological organism occurs at the moment when implantation of the zygote in the uterus occurs and the ‘primitive streak’ begins to form. Prior to this point, there does not (...)
    Download  
     
    Export citation  
     
    Bookmark   15 citations  
  • Souls and the beginning of life (a reply to Haldane and lee).Robert Pasnau - 2003 - Philosophy 78 (4):521-531.
    In a recent book, I attempt to use the metaphysics of Thomas Aquinas to defend a moderate view regarding abortion: that an abortion at any time during a pregnancy should be considered a grave loss, but that it should be considered murder only after roughly the middle of the second trimester. John Haldane and Patrick Lee contend that I have misunderstood the implications of Aquinas's view, and that in fact his metaphysics supports the conclusion that a human being comes into (...)
    Download  
     
    Export citation  
     
    Bookmark   7 citations  
  • (3 other versions)International Philosophical Quarterly.[author unknown] - 1961 - Revue de Métaphysique et de Morale 66 (3):371-371.
    Download  
     
    Export citation  
     
    Bookmark   33 citations  
  • The Metaphysics of Brain Death, Persistent Vegetative State and Dementia.D. Alan Shewmon - 1985 - The Thomist 49 (1):24.
    Download  
     
    Export citation  
     
    Bookmark   16 citations  
  • Aquinas on Mind.Robert Pasnau - 1994 - Philosophical Review 103 (4):745.
    Download  
     
    Export citation  
     
    Bookmark   6 citations  
  • Transient Natures at the Edges of Human Life: A Thomistic Exploration.Philip Smith - 1990 - The Thomist 54 (2):191-227.
    In lieu of an abstract, here is a brief excerpt of the content:TRANSIENT NATURES AT THE EDGES OF HUMAN LIFE: A THOMISTIC EXPLORATION PHILIP SMITH, O.P. Providence College Providence, R.I. T:HE CONCEPT OF human nature as the intrinsic and wdical source of characteristic human a;ctivity has great mportanoe for natural law ethics. But olosely allied to the concept of human nature is the possibility of there being tmnsient natures in humans, and this rpossirbility has implications for human life at its (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  • Material Persons, Immaterial Souls and an Ethic of Life.Kevin Corcoran - 2003 - Faith and Philosophy 20 (2):218-228.
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  • Body and Soul: Human Nature and the Crisis in Ethics.J. P. Moreland - 2000
    Download  
     
    Export citation  
     
    Bookmark   33 citations  
  • St. Thomas on the beginning and ending of human life.William A. Wallace - 2009 - In John P. Lizza (ed.), Defining the beginning and end of life: readings on personal identity and bioethics. Baltimore, Md: Johns Hopkins University Press.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Aquinas versus Locke and Descartes on the Human Person and End-of-Life Ethics.Stan Wallace - 1995 - International Philosophical Quarterly 35 (3):319-330.
    Download  
     
    Export citation  
     
    Bookmark   4 citations