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One Hundred Years of Thomism Aeterni Patris and Afterwards a Symposium
One Hundred Years of Thomism Aeterni Patris and Afterwards A Symposium Edited By Victor B. Brezik, C.S.B, CENTER FOR THOMISTIC STUDIES University of St. Thomas Houston, Texas 77006 ~ NIHIL OBSTAT: ReverendJamesK. Contents Farge, C.S.B. Censor Deputatus INTRODUCTION . 1 IMPRIMATUR: LOOKING AT THE PAST . 5 Most Reverend John L. Morkovsky, S.T.D. A Remembrance Of Pope Leo XIII: The Encyclical Aeterni Patris, Leonard E. Boyle,O.P. 7 Bishop of Galveston-Houston Commentary, James A. Weisheipl, O.P. ..23 January 6, 1981 The Legacy Of Etienne Gilson, Armand A. Maurer,C.S.B . .28 The Legacy Of Jacques Maritain, Christian Philosopher, First Printing: April 1981 Donald A. Gallagher. .45 LOOKING AT THE PRESENT. .61 Copyright©1981 by The Center For Thomistic Studies Reflections On Christian Philosophy, All rights reserved. No part of this book may be used or Ralph McInerny . .63 reproduced in any manner whatsoever without written Thomism And Today's Crisis In Moral Values, Michael permission, except in the case of brief quotations embodied in Bertram Crowe . .74 critical articles and reviews. For information, write to The Transcendental Thomism, A Critical Assessment, Center For Thomistic Studies, 3812 Montrose Boulevard, Robert J. Henle, S.J. 90 Houston, Texas 77006. LOOKING AT THE FUTURE. .117 Library of Congress catalog card number: 80-70377 Can St. Thomas Speak To The Modem World?, Leo Sweeney, S.J. .119 The Future Of Thomistic Metaphysics, ISBN 0-9605456-0-3 Joseph Owens, C.Ss.R. .142 EPILOGUE. .163 The New Center And The Intellectualism Of St. Thomas, Printed in the United States of America Vernon J. -
Diogenes Laertius, Vitae Philosophorum, Book Five
Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 12-1986 The Lives of the Peripatetics: Diogenes Laertius, Vitae Philosophorum, Book Five Michael Sollenberger Mount St. Mary's University, [email protected] Follow this and additional works at: https://orb.binghamton.edu/sagp Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Sollenberger, Michael, "The Lives of the Peripatetics: Diogenes Laertius, Vitae Philosophorum, Book Five" (1986). The Society for Ancient Greek Philosophy Newsletter. 129. https://orb.binghamton.edu/sagp/129 This Article is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. f\îc|*zx,e| lîâ& The Lives of the Peripatetics: Diogenes Laertius, Vitae Philosoohorum Book Five The biographies of six early Peripatetic philosophers are con tained in the fifth book of Diogenes Laertius* Vitae philosoohorum: the lives of the first four heads of the sect - Aristotle, Theophras tus, Strato, and Lyco - and those of two outstanding members of the school - Demetrius of Phalerum and Heraclides of Pontus, For the history of two rival schools, the Academy and the Stoa, we are for tunate in having not only Diogenes' versions in 3ooks Four and Seven, but also the Index Academicorum and the Index Stoicorum preserved among the papyri from Herculaneum, But for the Peripatos there-is no such second source. -
SAGP SSIPS 2016 Abstracts
Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 10-2016 SAGP SSIPS 2016 Abstracts Anthony Preus Follow this and additional works at: https://orb.binghamton.edu/sagp Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Preus, Anthony, "SAGP SSIPS 2016 Abstracts" (2016). The Society for Ancient Greek Philosophy Newsletter. 434. https://orb.binghamton.edu/sagp/434 This Announcement is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. The 34th annual joint meeting of The Society for Ancient Greek Philosophy (SAGP) with The Society for the Study of Islamic Philosophy and Science (SSIPS) Abstracts Collection October 28-30, 2016 Fordham University, Lincoln Center, New York 113 West 60th Street, New York, NY 10023 Corner of Columbus (9th) Avenue and West 60th Street Sponsored by Fordham University The Society for Ancient Greek Philosophy (SAGP) The Society for the Study of Islamic Philosophy and Science (SSIPS) 2016 SAGP/SSIPS Conference Program, page 2 Claas Lattman, CAU Kiel, [email protected] 1A (Saturday 9:00) ROOM 502: “The Art of Land-Measuring. Diagrammatical Knowledge Between Egypt and Greece” Thales brought geometry from Egypt to Greece. Therefore he was the first Greek mathematician, wasn’t he? At least some of the ancients tell us so. -
Alexander of Hales'stheology in His Authentic Texts (Commentary On
chapter 13 Alexander of Hales’s Theology in His Authentic Texts (Commentary on the Sentences of Peter Lombard, Various Disputed Questions) Hubert Philipp Weber As the first teacher at the University of Paris to become a Franciscan friar, Alexander of Hales has an honoured place in the history of the order. The greater part of his theological work was already completed while he was a secular master. It is therefore more correct to call him an important theolo- gian who influenced Franciscan theology. However, it is not easy to distinguish what makes him a ‘Franciscan theologian’. I will begin by offering some his- torical remarks on his life and his authentic writings, most of which were discovered in the twentieth century. Then I will continue by giving an impres- sion of his thought with a few examples from his writings. The final sec- tion contains a very short outline of the Summa Universae Theologiae (also known as the Summa fratris Alexandri or Summa Halensis) connected with his name. 1 Historical Remarks: Alexander’s Life and Work We do not know very much about Alexander’s early life.1 His surname indicates his origin, Hales in Shropshire, England, where he was born around 1185. He stayed in contact with England all his life. In the first years of the thirteenth century he arrived at the University of Paris, where he studied and taught artes liberales. From about 1220 he lectured at the theological faculty. During the conflict between the university and the bishop of Paris in 1229/31 he went into exile. -
St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death
The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma [email protected] Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p. -
Life with Augustine
Life with Augustine ...a course in his spirit and guidance for daily living By Edmond A. Maher ii Life with Augustine © 2002 Augustinian Press Australia Sydney, Australia. Acknowledgements: The author wishes to acknowledge and thank the following people: ► the Augustinian Province of Our Mother of Good Counsel, Australia, for support- ing this project, with special mention of Pat Fahey osa, Kevin Burman osa, Pat Codd osa and Peter Jones osa ► Laurence Mooney osa for assistance in editing ► Michael Morahan osa for formatting this 2nd Edition ► John Coles, Peter Gagan, Dr. Frank McGrath fms (Brisbane CEO), Benet Fonck ofm, Peter Keogh sfo for sharing their vast experience in adult education ► John Rotelle osa, for granting us permission to use his English translation of Tarcisius van Bavel’s work Augustine (full bibliography within) and for his scholarly advice Megan Atkins for her formatting suggestions in the 1st Edition, that have carried over into this the 2nd ► those generous people who have completed the 1st Edition and suggested valuable improvements, especially Kath Neehouse and friends at Villanova College, Brisbane Foreword 1 Dear Participant Saint Augustine of Hippo is a figure in our history who has appealed to the curiosity and imagination of many generations. He is well known for being both sinner and saint, for being a bishop yet also a fellow pilgrim on the journey to God. One of the most popular and attractive persons across many centuries, his influence on the church has continued to our current day. He is also renowned for his influ- ence in philosophy and psychology and even (in an indirect way) art, music and architecture. -
Human Souls and the Triad of Intellectual Operations
chapter 6 Human Souls and the Triad of Intellectual Operations As we have seen, all animals are superior to plants in that they have not only vegetative powers but also sensory, that is, cognitive powers. The possession of cognition is what establishes a psychological continuity between nonhuman and human animals. However, there is also a crucial discontinuity and it is this discontinuity that brings us closer to theories of animal rationality. In short, the discontinuity between humans and other animals consists in the fact that only the former have rational or intellectual souls. Consequently, humans are not simply animals but a very peculiar kind of animals, namely, ‘rational animals’ (animalia rationalia).1 They are, so to speak, ‘animals plus x’ with ‘x’ being the faculties of intellect and reason. Nonhuman animals are, in turn, ‘animals without x’. This lack of intellect and reason is why they were often called ‘ irrational animals’ (animalia irrationalia) or ‘brute animals’ (animalia bruta), as mentioned before. The possession of a rational soul thus establishes what modern scholars usually call an anthropological difference because it sets humans apart from all other animals. Medieval philosophers stressed this point. In his commentary on De ani- malibus, Peter of Spain, for instance, states that ‘humans excel any other ani- mal by the nobility of intellect and reason’ (homo enim excellit quodlibet animal nobilitate intellectus et rationis).2 In his Sentences commentary, Peter of John Olivi defines human beings as ‘intellectual animals or animals having intellect’ (bestiae intellectuales seu intellectum habentes).3 On the one hand, this shows that the animal nature of human beings was not denied. -
How Ancient Greek Philosophy Can Be Made Relevant to Contemporary Life James Duerlinger*
Journal of Philosophy of Life Vol.1, No.1 (March 2011):1-12 How Ancient Greek Philosophy Can Be Made Relevant to Contemporary Life James Duerlinger* Abstract In this paper, I will explain how ancient Greek philosophy can be made relevant to our lives. I do this by explaining how an instructor of a course in ancient Greek philosophy can teach Greek philosophy in a way that makes its study relevant to how the students in the course live their lives. Since this is the most likely way in which its relevance to contemporary life might be realized in practice, I explain its relevance from this perspective. I contrast the different ways in which ancient Greek philosophy is taught, and give examples of how it can be taught that calls attention to the ways in which what the Greeks said are relevant to how students live their lives. In this paper, I will explain how ancient Greek philosophy can be made relevant to contemporary life. The form in which I will explain this is by discussing how an instructor of a course in ancient Greek philosophy can teach Greek philosophy in a way that makes its study relevant to how the students in the course live their lives, since this is the most likely way in which its relevance to contemporary life might be realized in practice. One of the ways in which many instructors of courses in ancient Greek philosophy attempt to make its study relevant to the interests of their students is to teach the course from the perspective of contemporary analytic philosophy.1 This way to teach the course makes it relevant to students who have a background in contemporary analytic philosophy or wish to pursue a career as a professional philosopher or to seek a historical background to contemporary philosophy.2 A more traditional way to make the course relevant is to teach it as * Professor, Philosophy Department, University of Iowa, 11 Woodland Hts. -
Metaphysical Systems
Table of Contents Volume I - The Distant Past On ‘being’: Cartesianism - Passive Observation Introduction: Metaphysical system number three #1: The Error of Zeno Resolving the problem of Abstraction #2: The Error of Aristotle Resolving the problem of Cartesianism #3: The Error of Boethius Resolving the problem of Free Will #4: The Error of Copernicus Resolving the problem of Centricism $5: The Error of Leibniz Resolving the problem of Theodicy #6: The Error of Kant Resolving the problem of Universal Ethics Volume II - The Recent Past On ‘being’ being: Non-Cartesianism - Active Observation Preface to Volume II #7: The Error of Hegel Resolving the problem of non-Cartesianism $8: The Error of Einstein Resolving the problem of ‘i’ #9: The Error of Russell Resolving the problem of Non-Members #10: The Error of Heidegger Resolving the problem of The Void of a Void #11: The Error of Philosophy Resolving the problem of Either/Or #12: The Error of ‘being’ being Resolving the problem of Nihilism Volume III - The Future On ‘being’ being ‘Being’: Cartesianism ‘within’ Non-Cartesianism: Active Observation within Passive Observation Preface to Volume III #13: Metaphysical System 28 Introducing the problem of Metaphysical Systems 7 & 9 #14: Principle Three Introducing the problem of Principles One and Two #15: Ockham’s Razor Introducing the problem of Reductionism #16: Wrong Again Introducing the problem of Being Right #17: The Beginning Introducing the problem of The End #18: Why Now? Introducing the problem of History’s Vector Conclusion: The Peer -
The Well-Trained Theologian
THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity. -
The Passions of the Will and the Passion of Christ in Franciscantheologyfromthe Summa Halensis to Duns Scotus
Andrew V. Rosato The Passions of the Will and the Passion of Christ in FranciscanTheologyfromthe Summa Halensis to Duns Scotus Abstract: This chapter examines how the Summa Halensis’ analysis of Christ’ssorrow was adopted and modified by later Franciscan theologians.Accordingtothe teach- ing of Jerome, which Peter Lombardmade available to medieval theologians,Christ’s sorrow arose from an involuntary reaction to his physical suffering. In order to ex- pand upon Jerome’saccount,the Summa Halensis develops an elaborate map of Christ’ssoul by drawing on psychological principles found in Augustine and John Damascene. 13th century theologians debated whether Christ could experience sor- row over his ownsuffering not justasanatural and instinctual reaction, but also as the result of freelywillingthat he not suffer.Anobstacle to asserting this would be anyimplication that Christ did not will by his human willwhat God willed him to will. Richard of Middleton, Matthew of Aquasparta, and Duns Scotus do af- firm that Christ in some wayfreelynilled his own suffering, and experiencedsorrow over it because of that.Indifferent ways they employ the account of Christ’ssoul out- lined in the Summa Halensis to avoid anyimplication that Christ fell into sin by freely nilling his ownsuffering. The GospelofMatthew reports that Jesus experienced sorrow in the Garden of Geth- semane (26:37–38): ‘he began to be sorrowful [coepit contristari]and troubled. Then he said to them, “My soul is sorrowful [tristis]tothe point of death.”’ Jerome offered an influential interpretation of this passagewhen he statedthatChrist experienced the propassion of sorrow rather than afull-fledgedform of thatpassion. One differ- ence between apropassion and afull-fledgedpassion is that apropassion does not overwhelm one’sability to use reason. -
Platonic Theology: Books 1-4 V.1 Pdf, Epub, Ebook
PLATONIC THEOLOGY: BOOKS 1-4 V.1 PDF, EPUB, EBOOK Marsilio Ficino,Michael J.B. Allen,John Warden,James Hankins,William Bowen | 448 pages | 08 May 2001 | HARVARD UNIVERSITY PRESS | 9780674003453 | English | Cambridge, Mass, United States Platonic Theology: Books 1-4 v.1 PDF Book His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology , translated into English in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance. This is six-volume edition and translation of Ficino's eighteen- book Platonic Theology. Platonic Theology: v. Platonic Theology Letters Platonic Commentaries. The "notes to the translation" are other possible translations, needed explanations of the text, sources of quotations or allusions. Ficino devoted his life to reviving the philosophy of Plato and gathered around him a group of distinguished disciples and devotees sometimes referred to as the "Florentine Academy. What God is not. The descent of the soul into the body. He had sought to show that revelation was necessary because, although philosophy could demonstrate the existence of God and man's immortality, knowledge of God's essence and man's true destiny was beyond its comprehension and belonged to the realm of supernatural theology. Allen and Hankins have begun a work of scholarship of the highest calibre, whose continuation is eagerly awaited. Book XIII demonstrates the soul's immortality by four signs : phantasy, reason and prophecy, arts, and miracles. Laurentianus Pluteus As previously shown by Marcel Marsile Ficin. This was dangerous ground, obviously shading into magic, and protesting that he was vindicating Free Will against astrological determinism was not much of a cover.