Results for 'Thomas Aquinas'

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  1. There Must Be A First: Why Thomas Aquinas Rejects Infinite, Essentially Ordered, Causal Series.Caleb Cohoe - 2013 - British Journal for the History of Philosophy 21 (5):838 - 856.
    Several of Thomas Aquinas's proofs for the existence of God rely on the claim that causal series cannot proceed in infinitum. I argue that Aquinas has good reason to hold this claim given his conception of causation. Because he holds that effects are ontologically dependent on their causes, he holds that the relevant causal series are wholly derivative: the later members of such series serve as causes only insofar as they have been caused by and are effects (...)
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  2. St. Thomas Aquinas on Intelligent Design.Robert C. Koons & Logan Paul Gage - 2011 - Proceedings of the American Catholic Philosophical Association 85:79-97.
    Recently, the Intelligent Design (ID) movement has challenged the claim of many in the scientific establishment that nature gives no empirical signs of having been deliberately designed. In particular, ID arguments in biology dispute the notion that neo-Darwinian evolution is the only viable scientific explanation of the origin of biological novelty, arguing that there are telltale signs of the activity of intelligence which can be recognized and studied empirically. In recent years, a number of Catholic philosophers, theologians, and scientists have (...)
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  3. Tomasza z Akwinu koncepcja prawa naturalnego. Czy Akwinata jest myślicielem liberalnym? [Thomas Aquinas’s Conception of Natural Law: Is Aquinas a Liberal Thinker?].Marek Piechowiak - 2013 - Przegląd Tomistyczny 19:301-337.
    This article seeks to justify the claim that Thomas Aquinas proposed a concept of natural law which is immune to the argument against the recognition of an objective grounding of the good formulated by a well-known representative of the liberal tradition, Isaiah Berlin, in his famous essay “Two Concepts of Freedom.” I argue that Aquinas’s concept of freedom takes into account the very same values and goals that Berlin set out to defend when he composed his critique (...)
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  4. Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word.Scott M. Williams - 2010 - Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If (...)
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  5. Thomas Aquinas – Human Dignity and Conscience as a Basis for Restricting Legal Obligations.Marek Piechowiak - 2016 - Diametros 47:64-83.
    In contemporary positive law there are legal institutions, such as conscientious objection in the context of military service or “conscience clauses” in medical law, which for the sake of respect for judgments of conscience aim at restricting legal obligations. Such restrictions are postulated to protect human freedom in general. On the basis of Thomas Aquinas’ philosophy, it shall be argued that human dignity, understood as the existential perfection of a human being based on special unity, provides a foundation (...)
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  6. Human Identity, Immanent Causal Relations, and the Principle of Non-Repeatability: Thomas Aquinas on the Bodily Resurrection.Christina van Dyke - 2007 - Religious Studies 43 (4):373 - 394.
    Can the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this paper, I (...)
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  7.  32
    Thomas Aquinas and Durand of St.-Pourçain on Mental Representation.Peter Hartman - 2013 - History of Philosophy Quarterly 30 (1):19-34.
    Most philosophers in the High Middle Ages agreed that what we immediately perceive are external objects. Yet most philosophers in the High Middle Ages also held, following Aristotle, that perception is a process wherein the perceiver takes on the form or likeness of the external object. This form or likeness — called a species — is a representation by means of which we immediately perceive the external object. Thomas Aquinas defended this thesis in one form, and Durand of (...)
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  8. Komentarz do kwestii 10. O wieczności Boga (Introduction to Question 10 of Thomas Aquinas' Summa Theologiae "The Eternity of God").Zbigniew Nerczuk - 1999 - In Gabriela Kurylewicz, Zbigniew Nerczuk & Mikołaj Olszewski (eds.), Św. Tomasz z Akwinu, Traktat o Bogu. Znak. pp. 553-575.
    This is the introduction to the Question 10 (The Eternity of God) of St. Thomas Aquinas' "Summa Theologiae".
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  9. Komentarz Do Kwestii 9 "O Niezmienności Boga" (Introduction to Question 9 of Thomas Aquinas' Summa Theologiae "The Immutability of God").Zbigniew Nerczuk - 1999 - In Gabriela Kurylewicz, Zbigniew Nerczuk & Mikołaj Olszewski (eds.), Św. Tomasz z Akwinu, Traktat o Bogu. Znak. pp. 537-552.
    This is the introduction to the Question 9 (The Immutability of God) of St. Thomas Aquinas' "Summa Theologiae".
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  10. Komentarz do kwestii 8 "O byciu Boga w rzeczach" (Introduction to Question 8 of Thomas Aquinas' Summa Theologiae "The Existence of God in Things").Zbigniew Nerczuk - 1999 - In Gabriela Kurylewicz, Zbigniew Nerczuk & Mikołaj Olszewski (eds.), Św. Tomasz z Akwinu, Traktat o Bogu. Znak. pp. 513-536.
    This is the introduction to the Question 8 (The Existence of God in Things) of St. Thomas Aquinas' "Summa Theologiae".
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  11.  80
    Komentarz do kwestii 7 "O nieskończoności Boga" (Introduction to Question 7 of Thomas Aquinas' Summa Theologiae "The Infinity of God").Zbigniew Nerczuk - 1999 - In Gabriela Kurylewicz, Mikołaj Olszewski & Zbigniew Nerczuk (eds.), Św. Tomasz z Akwinu, Traktat o Bogu. Znak. pp. 491-512.
    This is the introduction to the Question 7 (The infinity of God) of St. Thomas Aquinas "Summa Theologiae".
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  12. Klasyczna koncepcja osoby jako podstawa pojmowania praw człowieka. Wokół Tomasza z Akwinu i Immanuela Kanta propozycji ugruntowania godności człowieka [Classical Conception of Person as a Basis of Understanding Human Rights: Thomas Aquinas’s and Immanuel Kant’s Proposals of Comprehending Human Dignity].Marek Piechowiak - 2011 - In Piotr Dardziński, Franciszek Longchamps de Bérier & Krzysztof Szczucki (eds.), Prawo naturalne – natura prawa. C. H. Beck. pp. 3-20.
    Za „ojca” filozoficznej kategorii „godności”, która legła u podstaw kategorii prawnej, uznawany jest powszechnie Immanuel Kant. Przypomnieć jednak trzeba, że w bardzo podobny sposób, choć w zasadniczo odmiennym kontekście systemowym, charakteryzował godność Tomasz z Akwinu, pół tysiąca lat wcześniej, uznając ją za fundament bycia osobą. Stąd najistotniejszym i centralnym elementem, tytułowej, klasycznej koncepcji człowieka jest koncepcja godności. Akwinata jest autorem bodaj najbardziej rozbudowanej koncepcji osoby w tradycji filozofii klasycznej. Co więcej zmierzać będę do wykazania, że jego koncepcja lepiej nadaje się (...)
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  13.  19
    Thomas Aquinas on Establishing the Identity of Aristotle’s Categories.Paul Symington - 2008 - In Lloyd Newton (ed.), Medieval Commentaries on Aristotle’s Categories. Boston: Brill Academic Publishers. pp. 119-144.
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  14.  96
    84. The Earnest of Our Inheritance (Eph 1:5): The Biblical Foundations of Thomas Aquinas’ Soteriology.Piotr Roszak - 2017 - Przegląd Tomistyczny:213-233.
    From the perspective of Aquinas’ Biblical commentaries, the article develops the reflection on pignus / arra haereditatis (Eph 1:5) seeing these essential elements of Thomas’ reflection on salvation in the terminological question of which one is better: pignus or arra, namely the pledge or the earnest/deposit. Thomas develops soteriology, which indicates that human salvation starts “now” and not “later,” through the participation in the Passion of Christ and in His merits. Analyzing Aquinas’ commentary on Ps 21, (...)
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  15. The Passions of Christ in the Moral Theology of Thomas Aquinas: An Integrative Account.Stewart Clem - 2017 - New Blackfriars 98 (1074).
    In recent scholarship, moral theologians and readers of Thomas Aquinas have shown increasing sensitivity to the role of the passions in the moral life. Yet these accounts have paid inadequate attention to Thomas's writings on Christ's passions as a source of moral reflection. As I argue in this essay, Thomas's writings on Christ's human affectivity should not be limited to the concerns of Christology; rather, they should be integrated into a fuller account of the human passions. (...)
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  16.  49
    Thomas Aquinas, Perceptual Resemblance, Categories, and the Reality of Secondary Qualities.Paul Symington - 2011 - Proceedings of the American Catholic Philosophical Association 85:237-252.
    Arguably one of the most fundamental phase shifts that occurred in the intellectual history of Western culture involved the ontological reduction of secondary qualities to primary qualities. To say the least, this reduction worked to undermine the foundations undergirding Aristotelian thought in support of a scientific view of the world based strictly on an examination of the real—primary— qualities of things. In this essay, I identify the so-called “Causal Argument” for a reductive view of secondary qualities and seek to deflect (...)
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  17.  12
    Thomas Aquinas On Knowledge.Raphael Descartes M. Roldan - manuscript
    This is an excerpt of Aquinas' proof of the existence of God. In proving God's existence, Aquinas lays out a cosmological argument of which also sets that tone for his seminal work in epistemology.
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  18.  88
    The Problem of Contraries and Prime Matter in the Reception of Aristotle’s Physical Corpus in the Work of Thomas Aquinas.Ana Maria C. Minecan - 2016 - Svmma Revista de Cultures Medievals 7:20-39.
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  19.  46
    The Servient Character of Political Power According to St. Thomas Aquinas.Pawel Tarasiewicz - 2014 - Studia Gilsoniana 3:399-413.
    The author attempts to justify the thesis of the servient character of political power. By his analyses, he arrives at two conclusions. First, the ultimate goal of service fulfilled by political power should be identical with the natural goal of every human being, meaning a life of virtue. Hence, service to the cause of the citizens’ virtue requires that the fundamental duties of power include the protection of public peace, the promotion of actions towards the common good, and striving for (...)
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  20. Thomas Aquinas on the Perpetual Truth of Essential Propositions.Gloria Frost - 2010 - History of Philosophy Quarterly 27 (3):197-213.
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  21.  32
    Thomas Aquinas: Teacher of Transhumanity?John Boyer & Geoffrey Meadows - 2015 - In John P. Hittinger & Daniel C. Wagner (eds.), Thomas Aquinas: Teacher of Humanity. Newcastle Upon Tyne: Cambridge Scholars Publishing. pp. 176-187.
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  22.  51
    Metaphysics and "Separatio" According to Thomas Aquinas.John F. Wippel - 1978 - Review of Metaphysics 31 (3):431 - 470.
    Some attention has also been devoted to a particular kind of judgment or a particular form of the intellect’s second operation, sometimes named separatio by Thomas. Important editions of questions 5 and 6 of Thomas’s commentary on the De Trinitate of Boethius in 1948 and 1955 and the groundbreaking study by L. B. Geiger in 1947, all have set the stage for further emphasis on this distinctive type of intellectual operation when it comes to one’s discovery of being, (...)
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  23. Is St. Thomas Aquinas’s Moral Teaching Christian? The Answer of Servais Pinckaers, O.P.Paul Morrissey - 2015 - Solidarity: The Journal for Catholic Social Thought and Secular Ethics 5 (1):Article 3.
    Servais Pinckaers, in his most important work, The Sources of Christian Ethics, asks the provocative question: is the Moral Theology of St. Thomas Aquinas Christian or, alternatively, does Aquinas rely so much on the ethics of Aristotle that his teaching is merely philosophical? This paper presents an overview of Pinckaers’s answer to this question. His answer is important in that it addresses a common misinterpretation of St. Thomas, which is to overstress his Aristotelian influence and understate (...)
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  24. Paul Weingartner. God’s Existence. Can It Be Proven?: A Logical Commentary on the Five Ways of Thomas Aquinas. Ontos, 2010. [REVIEW]Pawl Tim - 2011 - European Journal for Philosophy of Religion 3 (1):243--248.
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  25.  7
    Thomas Aquinas and Avicenna on the Relationship Between First Philosophy and the Other Theoretical Sciences: A Note on Thomas's Commentary on Boethius's „De Trinitate", Q. 5, Art. 1, Ad 9. [REVIEW]John F. Wippel - 1973 - The Thomist 37 (1):133-154.
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  26.  22
    Eternal God: Divine Atemporality in Thomas Aquinas.John H. Boyer - 2014 - In Darci N. Hill (ed.), News from the Raven: Essays from Sam Houston State University on Medieval and Renaissance Thought. Newcastle upon Tyne, UK: pp. 262-285.
    The recent trend among many philosophers of religion has been to interpret divine eternity as an everlasting temporality in which an omnitemporal God exists in and throughout the whole of time. This is in contrast to the classical account of divine eternity as atemporal, immutable existence. In this paper, Aquinas' use of Boethius's definition of eternity as “the whole, perfect, and simultaneous possession of endless life” is analyzed and explained in contradistinction to Aristotle's definition of time. This analysis is (...)
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  27. 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. (...)
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  28. Overall and Aquinas on Miracles.David K. Kovacs - 2016 - Dialogue 55 (1):151-160.
    Christine Overall has argued that miracles, if they exist, would be an evil committed by God and therefore disprove the existence of God. However, her notion of a miracle as an intervention presupposes a view about the relation between God and creation that posits God as an ‘outsider.’ Such a view has not been held by all theists. It was not held by Thomas Aquinas. I show that Aquinas ’s conception is not susceptible to Overall’s criticisms. The (...)
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  29.  89
    Aquinas on Blameworthiness and the Virtue of Faith.Timothy Pawl - 2005 - Journal of Postgraduates in Wuhan University 21 (4):21-26.
    Many Christians seem to have difficulty in their worldview insofar as they affirm: (1) If a person cannot do something, then that person is not blameworthy for not doing that action, (2) No one has it within his or her power to acquire faith, and (3) Some individuals who do not have the virtue of faith are nevertheless blameworthy for not having faith. These propositions together appear to entail a contradiction. In this paper I show how the Christian philosopher, St. (...)
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  30.  57
    Natural Theology in St. Thomas's Early Doctrine of Truth.Michael M. Waddell - 2004 - Sapientia 59 (215):5-21.
    The role of natural theology in St. Thomas Aquinas's early doctrine of (transcendental) trut, especially in question one of Aquinas's "Disputed Questions on Truth (De veritate).
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  31. Was Hat der Inkarnierte Logos MIT Aristoteles Zu Tun? Thomas von Aquins Gebrauch der Philo­Sophie in der Auslegung des Johannesprologs Und Eine ‚Holistische‘ Interpretation Seiner Schrifthermeneutik.Ludger Jansen - 2000 - Theologie Und Philosophie 80.
    Taking Thomas Aquinas's interpretation of the prologue of St John's gospel (in his Lectura super loannem Evangelium) as example, I first discuss eight differences between medieval biblical interpretation and modern exegesis, especially Aquinas's frequent use of philosophical opinions in interpreting the Bible, taken mostly from Aristotle. Second, I account for these differences by reconstructing Aquinas's hermeneutics, hinging, as is shown, upon the assumption that scripture was authored by God infallible and, therefore, only contains true statements. From (...)
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  32. Aquinas’s Shiny Happy People: Perfect Happiness and the Limits of Human Nature.Christina Van Dyke - 2014 - In Oxford Studies in the Philosophy of Religion. pp. 269-291.
    In Aquinas's account of the beatific vision, human beings are joined to God in a never-ending act of contemplation of the divine essence: a state which utterly fulfills the human drive for knowledge and satisfies every desire of the human heart. In this paper, I argue that this state represents less a fulfillment of human nature, however, than a transcendence of that nature. Furthermore, what’s transcended is not incidental on a metaphysical, epistemological, or moral level.
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  33. Aquinas, Finnis and Non-Naturalism.Craig Paterson - 2006 - In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate.
    In this chapter I seek to examine the credibility of Finnis’s basic stance on Aquinas that while many neo-Thomists are meta-ethically naturalistic in their understanding of natural law theory (for example, Heinrich Rommen, Henry Veatch, Ralph McInerny, Russell Hittinger, Benedict Ashley and Anthony Lisska), Aquinas’s own meta-ethical framework avoids the “pitfall” of naturalism. On examination, the short of it is that I find Finnis’s account (while adroit) wanting in the interpretation stakes vis-à-vis other accounts of Aquinas’s meta-ethical (...)
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  34.  97
    Neo-Thomism and the Problem of Animal Suffering.B. Kyle Keltz - 2019 - Nova et Vetera 17 (1):93-125.
    Proponents of the problem of animal suffering claim that the millions of years of apparent nonhuman animal pain and suffering provides evidence against the existence of God. Neo-Cartesianism attempts to avoid this problem mainly by denying the existence of phenomenal consciousness in nonhuman animals. However, neo-Cartesian options regarding animal minds have failed to compel many. In this essay, I explore an answer to the problem of animal suffering inspired by the medieval theologian Thomas Aquinas. Instead of focusing on (...)
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  35. I See Dead People: Disembodied Souls and Aquinas’s ‘Two-Person’ Problem.Christina Van Dyke - 2014 - In Oxford Studies in Medieval Philosophy. pp. 25-45.
    Aquinas’s account of the human soul is the key to his theory of human nature. The soul’s nature as the substantial form of the human body appears at times to be in tension with its nature as immaterial intellect, however, and nowhere is this tension more evident than in Aquinas’s discussion of the ‘separated’ soul. In this paper I use the Biblical story of the rich man and Lazarus (which Aquinas took to involve actual separated souls) to (...)
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  36. Reconstructing Aquinas's Process of Abstraction.Liran Shia Gordon - 2018 - Heythrop Journal 59 (4):639-652.
    Aquinas’s process of abstraction of the particular thing into a universal concept is of pivotal importance for grounding his philosophy and theology in a natural framework. Much has been said and written regarding Aquinas’s doctrine of abstraction, yet recent studies still consider it to be ‘nothing more than a kind of magic.’ This problematic claim is not without foundation, for in trying to understand exactly how this process works, we are constantly faced with an unbridgeable abyss and the (...)
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  37. Principium Vs. Principiatum: The Transcendence of Love in Hildebrand and Aquinas.Francis Feingold - manuscript
    This paper seeks to defuse two claims. On the one hand, I confront the Hildebrandian claim that Thomism, by placing the principium of love in the needs and desires of the lover rather than in the beloved, denies the possibility of transcendent love; on the other, I seek to refute the Thomistic objection that Hildebrand lacks a sufficient understanding of nature and its inherent teleology. In order to accomplish this, a distinction must be made between different kinds of principium or (...)
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  38. God, Causality, and Petitionary Prayer.Caleb Cohoe - 2014 - Faith and Philosophy 31 (1):24-45.
    Many maintain that petitionary prayer is pointless. I argue that the theist can defend petitionary prayer by giving a general account of how divine and creaturely causation can be compatible and complementary, based on the claim that the goodness of something depends on its cause. I use Thomas Aquinas’s metaphysical framework to give an account that explains why a world with creaturely causation better reflects God’s goodness than a world in which God brought all things about immediately. In (...)
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  39. Spiritual Presence and Dimensional Space Beyond the Cosmos.Hylarie Kochiras - 2012 - Intellectual History Review 22 (1):41-68.
    This paper examines connections between concepts of space and extension on the one hand and immaterial spirits on the other, specifically the immanentist concept of spirits as present in rerum natura. Those holding an immanentist concept, such as Thomas Aquinas, typically understood spirits non-dimensionally as present by essence and power; and that concept was historically linked to holenmerism, the doctrine that the spirit is whole in every part. Yet as Aristotelian ideas about extension were challenged and an actual, (...)
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  40.  16
    Natural Law and the Legislation of Virtue: Historicity, Positivity, and Circularity.Michael Baur - 2001 - Vera Lex 2:51-70.
    As Alexander D’Entrees observed over forty years ago, the case for natural law “is not an easy one to put clearly and convincingly.” Furthermore, even if one can make the case for natural law in a clear and convincing manner, one should not expect such an argument to be clear and convincing for all time. Instead, the case for natural law must be an ongoing argument, addressing itself perpetually to the needs of the time as these needs shift and change. (...)
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  41. The Epistemic Relevance of the Virtue of Justice.Stewart Clem - 2013 - Philosophia 41 (2):301-311.
    Recent literature on the relationship between knowledge and justice has tended to focus exclusively on the social and ethical dimensions of this relationship (e.g. social injustices related to knowledge and power, etc.). For the purposes of this article, I am interested in examining the virtue of justice and its effects on the cognitive faculties of its possessor (and, correspondingly, the effects of the vice of injustice). Drawing upon Thomas Aquinas’s account of the virtue of justice, I argue that (...)
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  42. Dobroć (Boga - Goodness of God).Marek Pepliński - 2016 - In Janusz Salamon (ed.), Przewodnik po filozofii religii. Nurt analityczny, Kraków 2016. Wydawnictwo WAM. pp. 121-40.
    The paper presents some historical (Plato, Aristotle, Plotin, Augustine, Boethius, Aquinas) and main contemporary topics about different accounts of goodness of God understood as ontological goodness, perfection and as ethical goodness - impeccability and benevolence. The arguments for goodness of God are presented, mainly from stance of Thomas Aquinas classical theism as well as arguments against compatibility of essential goodness and omnipotence (N. Pike) and being an moral agent. The article draws perspective of different philosophical issues connected (...)
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  43. Auf der Suche nach einer philosophischen Begründung der Würde des Menschen bei Thomas von Aquin und Immanuel Kant.Marek Piechowiak - 2010 - In Christine Baumbach & Peter Kunzmann (eds.), Würde – dignité – godność – dignity. Die Menschenwürde im internationalen Vergleich. Herbert Utz Verlag. pp. 289-319.
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  44.  65
    Metafisica ed etica: la riapertura della questione dell'ontologia del bene.Stephen L. Brock - 2010 - Acta Philosophica 19 (1):37-58.
    Since Hume, there has been broad consensus that if the notion of the good has any intelligible foundation, it is not “ontological”, in the natures of things. Today however this view is being challenged. After a sketch of the positions of Kant and Hume, and a glance at some of the recent challenges, the paper examines a key element in Thomas Aquinas’s ontol- ogy of the good: the notion of nal causality. For Thomas nal causality presupposes formal (...)
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  45.  53
    On the Co-Nowness of Time and Eternity: A Scotistic Perspective.Liran Shia Gordon - 2016 - International Journal of Philosophy and Theology 77 (1-2):30-44.
    The paper will explore a key tension between eternity and temporality that comes to the fore in the seeming contradiction between freedom of the human will and divine foreknowledge of future contingents. It will be claimed that Duns Scotus’s adaptation of Thomas Aquinas’s view reduces the tension between a human being’s freedom and divine foreknowledge of future contingents to the question of how to conflate the now of eternity and our experience of the instantaneous now. Scotus’s account of (...)
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  46.  62
    O Pocieszeniu... (Wywiad Z Profesorem Stefanem Swieżawskim Prowadzi Zbigniew Nerczuk).Zbigniew Nerczuk - 1999 - Toruński Przegląd Filozoficzny 2:7-14.
    This is the interview with Prof. Stefan Swieżawski, an eminent medievist and enthusiast of Thomas Aquinas' philosophy.
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  47.  75
    Franciszka Suareza koncepcja jednostkowienia bytu na tle stanowisk myślicieli średniowiecznych.Martyna Koszkało - 2011 - Filo-Sofija 11 (13):881-897.
    The paper presents Suárez’s view on the individuation of beings, which he developed in his Disputatio V, De unitate individuali eiusque principio. The aim, apart from simply presenting Doctor Eximius’s thought, is also to compare his views with his scholastic predecessors. When considering the question of individuation, Suárez remained under a considerable influence of the medieval tradition, which, however, he transformed in his writings according to his own convictions. He used the language of Duns Scotus when speaking of individuation and (...)
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  48.  44
    Św. Tomasz Z Akwinu, Summa Teologii - Traktat o Bogu.Zbigniew Nerczuk, Stefan Swieżawski, Mikołaj Olszewski & Gabriela Kurylewicz - 1995 - Principia 13:15-35.
    This is the translation of the Quaestio I "De sacra doctrina, qualis sit, et ad quae se extendat"" of Thomas Aquinas' "Summa Theologiae".
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  49. Filozofia praw człowieka. Prawa człowieka w świetle ich międzynarodowej ochrony.Marek Piechowiak - 1999 - Towarzystwo Naukowe KUL.
    PHILOSOPHY OF HUMAN RIGHTS: HUMAN RIGHTS IN LIGHT OF THEIR INTERNATIONAL PROTECTION Summary The book consists of two main parts: in the first, on the basis of an analysis of international law, elements of the contemporary conception of human rights and its positive legal protection are identified; in the second - in light of the first part -a philosophical theory of law based on the tradition leading from Plato, Aristotle, and St. Thomas Aquinas is constructed. The conclusion contains (...)
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  50.  29
    Saving the Contingent. A Dialogue Between Iris Murdoch and Aquinas.Maria S. Vaccarezza - 2016 - New Blackfriars 97 (1067):22-38.
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