INTRODUCTION Philosophical theology is the systematic inquiry about God's existence and being. We find it in Aristotle's Metaphysics, in Cicero's De natura ...

The far reaching changes in man's social and personal life taking place in our lifetime underline the need for a sound ethical evaluation of our rights and duties and of human behaviour both on the individual level and in the political society. On many issues judgments of value vary widely and a consultation of the thought of Thomas Aquinas on the basic questions will be helpful, the more since he is not only one of the greatest philosophers but also succeeded (...) in integrating in his moral philosophy the wisdom of the ancients, in particular of Aristotle and the Stoa. This book presents Aquinas's thought on such central questions as man's happiness, how to determine the morality of our actions, the natural law and the main virtues, as well as on the common good, war, human labour, love and friendship. Throughout the book the intellectual character of this moral philosophy is pointed out and problems are set in a historical perspective. (shrink)

Metaphysics, formerly the queen of science, fell into oblivion under the onslaught of empiricism and positivism and its very possibllity came to be denied. Professor Elders traces the history of this process and shows how St. Thomas innovated in determining both the subject of metaphysics and the manner in which one enters this science, particularly in the framework of his Aristotle commentaries. The work then considers being and its properties, its divisions into being in act and being in potency, into (...) the act of being essence, and into substance and the accidents. Finally the causes of being are considered. The work also introduces and surveys the extensive literature of Thomas interpretation of the past 50 years. (shrink)

The Physics is a most remarkable work, and profoundly influenced Medieval Philosophers. Thomas Aquinas wrote a detailed, impressive commentary. This essay studies in particular the composition of the Physics as Thomas saw it, his thorough study of Aristotle’s way of arguing and the important distinction he made between disputative arguments, which are only partially true, and arguments which determine the truth. Aristotle frequently uses proofs which are wrong when one considers the proper nature of bodies, but possible considering their common (...) nature. Thomas accepts proofs in the field of physics but discards those related to a certain mathematization of nature. Aristotle holds the unlimited possibility of movements becoming faster or slower, but according to Aquinas he is considering things in general : when we consider specific bodies there is a fastest movement. Thomas speaks of a way of reading a text which is according the intention of Aristotle, and proposes an understanding of particular texts based on the general doctrine of the Stagirite. Sometimes he goes beyond the text, as when defending the unity of time as dependent on the unity of the First Mover. The essay shows that in the commentary a coherent philosophy of nature shaping up. In some places Aquinas brings in God’s causality: nature is nothing else but the plan of divine art, placed within things. The study of nature shows that there is a first principle of the whole nature which is above everything, sc. God who gives being to things. (shrink)

Les écoles qui, dans un passé récent, avaient la haute main dans le domaine philosophique, ont désormais perdu du terrain et, face aux nombreux problèmes auxquels nous sommes confrontés, la pensée de saint Thomas jouit d'une grande actualité. Partout dans le monde, on peut voir un intérêt croissant pour l'étude de sa pensée. Toutefois, sur plusieurs points importants, les présentations qu'on fait de sa philosophie sont divergentes. En suivant au plus près les textes eux-mêmes, l'auteur de cet ouvrage se penche (...) sur plusieurs de ces questions en débat : les rapports avec le platonisme, l'entrée en métaphysique et l'organisation de celle-ci, la doctrine de l'être, l'importance des premiers principes, l'analogie, le fondement de la morale, vérité et liberté, l'unité de l'homme... Ecrites sur une trentaine d'années, ces études pourront aider à faire connaître les enseignements fondamentaux de celui qu'on appelle le Docteur commun. (shrink)

Inspired with Jude P. Dougherty’s works in which he stresses the overruling importance of the classical, humanistic education and the central place and role of religion in the Western culture, the author presents Christopher Dawson’s analysis of the Western civilization and his demonstration of the central role of Christianity in it. The author traces the premises on which was based Dawson’s opinion that modern Western man might be absorbed by his technical inventions, to the point of losing his soul.

[Philosophy of Nature of St. Thomas Aquinas:. Nature, the Universe, Man].

Apres avoir esquisse la reconstitution du processus de perte de sa position dominante de le part de la metaphysique au sein des disciplines philosophiques, le present ouvrage montre que la metaphysique de Thomas d'Aquin, solidement ancree dans l'experience et les lois de l'etre, echappe a ces critiques et temoigne de ce que l'on serait tente de nommer la metaphysique naturelle de l'esprit humain. L'auteur y etudie l'etant et ses proprietes, ainsi que les premiers principes; les divisions de l'etant - acte (...) et puissance, etre et essence, substance et accidents -, et ses causes. En situant son propos dans une perspective historique, il propose un recit passionnant de l'odyssee de la pensee philosophique, qui est aussi un plaidoyer argumente en faveur de l'actualite inchangee d'une metaphysique fondee sur la structure de l'etant. (shrink)

Ce livre montre la grandeur et l'actualité de l'Aquinate qui se fonde sur l'expérience de tous les jours et les premiers principes inébranlables du sens commun, alors que ses conclusions nous conduisent aux sommets de la théologie négative.

Reading Aristotle with Thomas Aquinas: His Commentaries on Aristotle's Major Works offers an original and decisive work for the understanding of the thought of Thomas Aquinas. For decades his commentaries on the major works of Aristotle have been the subject of lively discussions. Are his commentaries faithful and reliable expositions of the Stagirite's thought or do they contain Thomas's own philosophy and are they read through the lens of Thomas's own Christian faith and in doing so possibly distorting Aristotle? In (...) order to be able to provide clarity and offer a nuanced response to this question, a careful study of all the relevant texts is needed. This is precisely what the author sets out do to in this work. Each chapter is devoted to one of the twelve commentaries Thomas wrote on major works of Aristotle including both his massive and influential commentaries on the Metaphysics, Physics and Nicomachean Ethics as well as lesser known commentaries. Elders places Thomas's commentary in its historical context, reviews the Greek, Arabic and Latin translation and reception of Aristotle's text as well as contemporary interpretations thereof and presents the reader with a thorough presentation and analysis of the content of the commentary, drawing attention to all the places where Thomas intervenes and makes special observations. In this way the reader can study Aristotle's treatises with Thomas as guide. The conclusion reached is that Thomas's commentaries are a masterful and faithful presentation of Aristotle's thought and of that of Thomas himself. Thomas's Christian faith does not falsify Aristotle's text, but gives occasionally an outlook at what lies behind philosophical thought. (shrink)

Thomas Aquinas and His Predecessors takes us on a voyage through the history of philosophical thought as present in the works of Thomas Aquinas. It is a synthetic presentation of the works and thought of the great predecessors of Aquinas, as he kne.

Apologetisch overzicht van de wijsgerige en theologisch inzichten van de middeleeuwse filosoof (1224-1274).

In her comprehensive study the author examines the different explanations of the object of metaphysics according to Aristotle, namely metaphysics as the general science of being, as the science of the highest being, the science of the principles, or as an aporetical knowledge. Stevens divides the subject matter into five chapters: the notion of science; the different sciences, in particular that of being; analogy; the senses of being; and the properties of being.

In 1997 an international conference on Aristotle and modern science took place in Thessaloniki. Aristotle’s view of nature—his criticism of the atomists, on the one hand, and modern science, on the other—seem to be widely opposed, but in recent years science has changed so much that scientists resort to certain basic notions of Aristotle’s natural philosophy to underpin their theories and make material nature more intelligible. In a first paper Hilary Putnam argues against Victor Gaston that Aristotle’s theory of cognition (...) is a “ direct realism” and not as many say a theory based on representation. Perception and thinking are in direct contact with things and their properties. In a charming comparison Bas C. van Fraassen argues that both tragedy and science are subspecies of representation. As in poetry, in science the inexplicable is kept off stage. John P. Anton is confident that the revival of Aristotle’s model of science can provide a solution to the question of the unity of the various sciences. He levels a stinging attack at Putnam’s interpretation of Aristotle’s theory of cognition. Lambros Couloubaritsis voices amazement that in Physics IV Aristotle says nothing about the creative capacity of time, but believes that the notion of “appropriate time” will bring this out. James R. Brown argues that the main stream of science stemming from the seventeenth century is a fusion of the Platonic and mechanic traditions, but that in recent years Aristotle has made an impressive comeback. He examines to what extent the notion of potentiality may be in agreement with and help explain certain physical facts perceived by common sense observation, although it does no justice to quantum “ bizarreness”. He sees better help in the Platonic account of formal causality. Speaking about levels of reality Basarab Nicolescu believes that the universe is self-creating, showing an open structure. A flow of information traverses the various levels of reality. The notion of potency, we are told by Ephtichios Bitsakis, exercises quite some attraction on scientists. Indeed, Aristotle is a precursor of scientific realism, but his theories are marred by many inconsistencies: the Prime Mover, final causality, and entelechy contradict his dynamic view of nature and should be abandoned. In the transformation of massive particles into nonmassive ones the actual mass becomes potential. Thomas M. Olshewsky points out that Aristotle has a differentiated notion of prime matter and rejects absolute prime matter. Jagdish Hattiangadi suggests giving up the idea of substance. Demetra Sfendoni-Mentzou also tackles “the always actual question” of what matter is for Aristotle. Nowadays the idea of stable particles has disappeared and we have to deal with what is potentially real. (shrink)

In this volume Mueller and Gould present the translation of Alexander’s commentary on chapters 14–22 of the first book of the Prior Analytics. These chapters deal with modal logic as applied to contingent propositions and to combinations of unqualified premises and of one assertoric proposition. In the 58 page introduction Professor Mueller presents first a survey of Aristotle’s assertoric syllogistic to turn next to combinations with a contingent premise in the three figures. He then passes to modal syllogistic without contingency. (...) Modal syllogistic can be understood as an extension of assertoric syllogistic. Aristotle seeks to determine which modal propositions related to first figure assertoric syllogisms are true syllogisms. The translation of Alexander’s text is excellent. (shrink)

David Bostock revisits Aristotle’s theory of matter which was already discussed in some papers of volume 1. He warns the reader that Aristotle would have been surprised by the explanations some propose of his doctrine. Prime matter is, in the first place, the stuff the four elements are made of ; the elements function in their turn as matter for still higher things. Bostock believes that there are several ultimate kinds of matter which cannot change into one another. The atoms (...) would be the basic elements of the bodies, a function fulfilled by matter according to Aristotle. Obviously Bostock does not distinguish between substantial and accidental reality. In a fine paper Gottfried Heinemann explains the sense of such terms as “nature,” “matter,” and “craft” in Aristotle. He attempts to approach matter not from the ontological point of view as a potential component of being, but as that which is used in artifacts. From there it comes to mean what underlies the coming-to-being of natural things. (shrink)

In his detailed and well-argued study of the De interpretatione, Whitaker shows that the treatise is a coherent whole and is closely linked to the Topics and the Sophistici Elenchi, rather than to the Categories and the Prior Analytics as tradition has it. Convinced of the dialectical character of the book he rejects the title as spurious. It should be περὶ ἀντιφάσεως. In the first chapter Whitaker defends the reading πρώτων in 16a8 and explains that falsehood is stating as one (...) things which are in reality separated from each other, or as separate things which are one. Next he deals with the analysis of nouns and verbs. Departing from Alexander, he is right in holding that only man has speech. Animals can show something but do not signify it. The difficult sentence “being by itself is nothing” is understood as follows: being represents the combination of subject and predicate in an assertion. By itself it is nothing, but when used as a copula it gets an additional signification. However, I do not think that this understanding of προσημαίνειν is correct. In the interpretation of Whitaker, the text should simply say “it gets a meaning” without the “additional.” On this point one may usefully compare the commentary by St. Thomas Aquinas, In I Perihermeneias, lesson 5, which reviews the various options. The verb “to be” alone does not signify that something is, but it denotes pure actuality. (shrink)