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Daniel D. De Haan [4]Daniel De Haan [2]
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Daniel D. De Haan
Oxford University
  1. Why the Five Ways?: Aquinas’s Avicennian Insight Into the Problem of Unity in the Aristotelian Metaphysics and Sacra Doctrina.Daniel D. De Haan - 2012 - Proceedings of the American Catholic Philosophical Association 86:141-158.
    This paper will argue that the order and the unity of St. Thomas Aquinas’s five ways can be elucidated through a consideration of St. Thomas’s appropriation of an Avicennian insight that he used to order and unify the wisdom of the Aristotelian and Abrahamic philosophical traditions towards the existence of God. I will begin with a central aporia from Aristotle’s Metaphysics. Aristotle says that the science of first philosophy has three different theoretical vectors: ontology, aitiology, and theology. But how can (...)
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  2.  80
    Approaching Other Animals with Caution: Exploring Insights From Aquinas's Psychology.Daniel D. De Haan - 2019 - New Blackfriars 100 (1090):715-737.
    In this essay I explore the resources Thomas Aquinas provides for enquiries concerning the psychological abilities of nonhuman animals. I first look to Aquinas’s account of divine, angelic, human, and nonhuman animal naming, to help us articulate the contours of a ‘critical anthropocentrism’ that aims to steer clear of the mistakes of a na¨ıve anthropocentrism and misconceived avowals to entirely eschew anthropocentrism. I then address the need for our critical anthropocentrism both to reject the mental-physical dichotomy endorsed by ‘folk psychology’ (...)
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  3.  34
    After Survivalism and Corruptionism: Separated Souls as Incomplete Persons.Daniel D. De Haan & Brandon Dahm - 2020 - Quaestiones Disputatae 10 (2):161-176.
    Thomas Aquinas consistently defended the thesis that the separated rational soul that results from a human person’s death is not a person. Nevertheless, what has emerged in recent decades is a sophisticated disputed question between “survivalists” and “corruptionists” concerning the personhood of the separated soul that has left us with intractable disagreements wherein neither side seems able to convince the other. In our contribution to this disputed question, we present a digest of an unconsidered middle way: the separated soul is (...)
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  4.  41
    Harmonizing Faith and Knowledge of God’s Existence in St. Thomas.Daniel De Haan - 2015 - In Harm Goris, L. Hendriks & H. J. M. Schoot (eds.), Faith, Hope and Love. Thomas Aquinas on Living by the Theological Virtues. Peeters. pp. 137-160.
    Is it necessary for all Christians – including Christians who are metaphysicians with demonstrative knowledge of God’s existence – to hold by faith that God exists? I shall approach this apparently straightforward question by investigating two opposing lines of interpretation of Thomas Aquinas’s own response to this question. I shall begin with two texts from Thomas that motivate two incompatible theses concerning Thomas’s doctrine of the harmony of faith and reason with respect to the existence of God. Next, I shall (...)
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  5.  40
    Philosophical Hazards in the Neuroscience of Religion.Daniel D. De Haan - 2019 - In Alister Coles (ed.), Neurology and Religion. Cambridge, UK: Cambridge University Press. pp. 48-70.
    I am tasked with addressing philosophical hazards in the neuroscientific study of religion. As a philosopher concerned with the well-being of neuroscientists studying religion, I am inclined to begin with the philosophical hazards of philosophy. I am well aware of the extraordinary difficulties of both tasks, for the hazards are many and it is easy to miss the forest for the trees or the trees for the forest. Instead of focusing on one issue in great detail, I shall hang a (...)
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  6.  50
    The Interaction of Noetic and Psychosomatic Operations in a Thomist Hylomorphic Anthropology.Daniel De Haan - 2018 - Scientia et Fides 6 (2):55-83.
    This article, the second of a two-part essay, outlines a solution to certain tensions in Thomist philosophical anthropology concerning the interaction of the human person’s immaterial intellectual or noetic operations with the psychosomatic sensory operations that are constituted from the formal organization of the nervous system. Continuing with where the first part left off, I argue that Thomists should not be tempted by strong emergentist accounts of mental operations that act directly on the brain, but should maintain, with Aquinas, that (...)
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