DOCSLIB.ORG

Contemplation and the Human Animal in the Philosophy of St. Thomas Aquinas

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Contemplation and the Human Animal in the Philosophy of St. Thomas Aquinas Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 2011 Contemplation and the Human Animal in the Philosophy of St. Thomas Aquinas Edyta M. Imai Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Philosophy Commons Recommended Citation Imai, Edyta M., "Contemplation and the Human Animal in the Philosophy of St. Thomas Aquinas" (2011). Dissertations. 205. https://ecommons.luc.edu/luc_diss/205 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 2011 Edyta M. Imai LOYOLA UNIVERSITY CHICAGO CONTEMPLATION AND THE HUMAN ANIMAL IN THE PHILOSOPHY OF ST. THOMAS AQUINAS A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY PROGRAM IN PHILOSOPHY BY EDYTA M. IMAI CHICAGO IL DECEMBER 2011 Copyright by Edyta M. Imai, 2011 All rights reserved TABLE OF CONTENTS LIST OF ABBREVIATIONS iv INTRODUCTION 1 CHAPTER ONE: CONTEMPLATION AND NATURAL APPETITES 30 CHAPTER TWO: SENSATION AND CONTEMPLATION 104 CHAPTER THREE: DESIRE AND CONTEMPLATION 166 CHAPTER FOUR: DELIGHT AND CONTEMPLATION 230 BIBLIOGRAPHY 291 VITA 303 iii LIST OF ABBREVIATIONS ST Summa theologiae SCG Summa contra gentiles QDV Quaestiones disputatae de veritate QDA Quaestiones disputatae de anima In Boetii de Trin. In Librum Boetii de Trinitate Expositio In DA Sententia libri De anima In NE Sententia libri Ethicorum In Met Commentarium in XII libros Metaphysicorum In Ph Commentarium in VIII libros Physicorum SENT Commentarium in quatuor libros Sententiarum iv INTRODUCTION In this dissertation I examine the manner in which – according to Thomas Aquinas - the operations of the sensitive soul contribute to contemplation. Aquinas scholars writing about contemplation have traditionally focused their attention on the role of the intellect in contemplation. That is understandable, because contemplation is primarily an intellectual activity. However, contemplation also involves the operations of the sensitive soul, albeit in a secondary way. The act of contemplation is accompanied by phantasms 1 and the passions of love and delight. The acquisition of knowledge - which ordinarily precedes contemplation - requires the involvement of the outer and inner senses and of the sensitive appetite. This is so because a human being is an integrated and a composite being, made of body and soul, and all our faculties participate in contemplation, not to mention in the acquisition of knowledge, which typically precedes contemplation. The sensitive soul is the soul characteristic of us qua animals. Examining how the operations of the sensitive soul contribute to contemplation shows us what difference being animal makes to contemplation; how the contemplation of a rational animal differs from contemplation of a being who is rational, but not animal. Since, according to Aquinas, human happiness consists of contemplation, I argue that the operations of the 1 In Aquinas’s terminology phantasms represent a given thing as sensed and perceived. 1 2 sensitive soul are necessary for the attainment and the enjoyment of human happiness qua contemplation. Contemplation Is a Neglected Topic No other commentator on Aquinas has approached the question in the way I approach it. There is hardly anything in the literature written about the role played by our animality in human contemplation. There is very little written about our animality in connection with any problems of Thomas’s philosophy. Thomas Hibbs notes that contemplation is one of the topics neglected by Aquinas scholars. He says: “Given Thomas’s emphasis on the crucial role of contemplation in the good life, it is surprising how little attention has been devoted to the topic or to the role of the intellectual virtues. I might list the topic of contemplation and intellectual virtues among those features of Aquinas’s moral thought that remain neglected in the literature.” 2 It is interesting to note that Hibbs mentions contemplation along with intellectual virtues, apparently not even considering the possibility that one would discuss it in connection with animality. Even in connection with the intellectual virtues, which belong to the rational part of the soul, the topic of contemplation has been neglected; discussion of contemplation in connection with the sensitive soul is non-existent in the literature today. Hibbs mentions Josef Pieper’s book Happiness and Contemplation 3 as a conspicuous exception to the dearth of books on the topic of contemplation. Pieper writes about contemplation and happiness in Happiness and Contemplation and in Leisure the 2 Hibbs, Thomas, S. “Interpretations of Aquinas’s Ethics Since Vatican II” in Ethics of Aquinas, ed. Stephen J. Pope, Washington, DC: Georgetown University Press, 2002, pp. 412-425. 3 Pieper, Josef, Happiness and Contemplation, 1958, tr.Richard and Clara Winston, South Bend, Indiana: St. Augustine’s Press, 1998. 3 Basis of Culture. 4 These are classic works. However, his project is to defend the value of contemplation in the world of work and constant distractions; he does not closely examine what happens in the human soul when we contemplate, or when we engage in research leading to contemplation. He certainly is not interested in the role of the operations of the sensitive soul in contemplation. Furthermore, he does not analyze what Aquinas said about contemplation, but rather discusses contemplation as an essential component of a good life from the perspective of Aquinas’s philosophy. More recent works on the subject of contemplation also focus on the importance of contemplation for living a good life, 5 rather than on the way we engage in the contemplation. Types of Contemplation There are two sides to contemplation: the object of contemplation, and the subject who contemplates. The ultimate object of contemplation is God, 6 who cannot be known in the way material objects are known to us, and who, in fact, cannot be fully known. 7 As far as the object of contemplation is concerned, the animal side of human nature is irrelevant, since we cannot study God the way we study other objects. Aquinas tells us that we may also contemplate truth about God’s creation. 8 Created things of this world 4 Pieper, Josef, Leisure, the Basis of Culture, 1948, tr.Gerald Malsbary, South Bend, Indiana: St. Augustine’s Press, 1998. 5 For example, Dewan, Lawrence, “Truth and Happiness: Presidential Address”, Proceedings of the American Catholic Philosophical Association, 67, 1-20, 1993. 6 Aquinas, Thomas St., Summa Theologica, II-II 180, 4, translated by Fathers of the English Dominican Province , Allen, Texas: Christian Classics, 1948. Latin text: Aquinas, Thomas St., Summa Theologiae, Roma: Alba-Editiones Paulinae, 1962. Part One of Part Two, Question 3, article 8. Hereafter refered to as ST. 7 ST I 12, 7. 8 ST II-II 180, 4. 4 are material objects, but the truths about them are not material. Thus, from the perspective of the object of contemplation, the operations of the sensitive soul, i.e., sensory perceptions or passions, are not relevant. However, as far as the subject is concerned, namely, a human being, all aspects of human nature pertain to contemplation, for the subject who contemplates is a rational animal. A human being is able to engage in contemplation, because a human being is a rational creature. 9 But a human being depends on the operations of the sensitive soul, namely, sensory perceptions and the passions, for the acquisition of knowledge, because a human is an animal. Senses and passions guide us in the study which precedes contemplation. The inner sense of phantasia and passions of love and delight assist the intellect in the very act of contemplation. Thomas Aquinas also considered the role of the senses in contemplation in the afterlife. He believed that there will be a resurrection at which time the souls of the dead will be reunited with their bodies. After the resurrection, the whole human being is to experience delight in the contemplation of God, and that experience of delight requires the participation of the sensitive soul and the body, as well as the intellective soul. From the perspective of the human being who contemplates, the operations of the sensitive soul are necessary for the acquisition of knowledge and for the enjoyment of contemplation. A comprehensive work on the subject of contemplation is Garrigou-Langrange’s Christian Perfection and Contemplation. 10 Garrigou-Lagrange distinguishes two kinds of contemplation: ordinary and mystical. “Ordinary contemplation” is a term used by him to 9 According to Thomas, angels are also able to contemplate God, but angelic contemplation is not the subject of this work. 10 Garrigous-Lagrance, R., O.P. Christian Perfection and Contemplation B. Herder Book Co. 1951. 5 describe the kind of contemplation to which a person may be led as a result of study of the world around us. Mystical contemplation is beyond the powers of unaided human reason, for it requires God’s grace. 11 Most of Garrigou-Lagrange’s work is devoted to the discussion of the mystical type of contemplation. On the other hand, this dissertation treats of the ordinary contemplation, and specifically, it examines the role of the sensitive soul in the ordinary contemplation. Aquinas himself does not explicitly stress these distinctions in his discussion of contemplation, but he mentions them. It is up to Aquinas scholars to retrieve from his writings all that he has to say about different types of contemplation. Aquinas’s discussion of contemplation is two-fold: there is contemplation in this life on earth and contemplation in heaven. I shall focus on the earthly contemplation, but I will discuss briefly the heavenly kind of contemplation, because there is continuity between the two kinds of contemplation.
Load more

Recommended publications
  • Duns Scotus on the Common Nature and the Individual Differentia
    c Peter King, Philosophical Topics 20 (1992), 50–76 DUNS SCOTUS ON THE COMMON NATURE* Introduction COTUS holds that in each individual there is a principle that accounts for its being the very thing it is and a formally S distinct principle that accounts for its being the kind of thing it is; the former is its individual differentia, the latter its common nature.1 These two principles are not on a par: the common nature is prior to the individual differentia, both independent of it and indifferent to it. When the individual differentia is combined with the common nature, the result is a concrete individual that really differs from all else and really agrees with others of the same kind. The individual differentia and the common nature thereby explain what Scotus takes to stand in need of explanation: the indi- viduality of Socrates on the one hand, the commonalities between Socrates * An earlier version of this paper was presented at the 26th International Congress on Medieval Studies, sponsored by the Medieval Institute, held at Western Michigan University 9–12 May 1991. All translations are my own. Scotus’s writings may be found in the following editions: (1) Vaticana: Iohannis Duns Scoti Doctoris Subtilis et Mariani opera omnia, ed. P. Carolus Bali¸cet alii, Typis Polyglottis Vaticanae 1950– Vols. I–VII, XVI–XVIII. (2) Wadding-Viv`es: Joannis Duns Scoti Doctoris Subtilis Ordinis Minorum opera omnia, ed. Luke Wadding, Lyon 1639; republished, with only slight alterations, by L. Viv`es,Paris 1891–1895. Vols. I–XXVI. References are to the Vatican edition wherever possible, to the Wadding-Viv`esedition otherwise.
    [Show full text]
  • Thomas Aquinas: Soul-Body Connection and the Afterlife Hyde Dawn Krista University of Missouri-St
    University of Missouri, St. Louis IRL @ UMSL Theses Graduate Works 4-16-2012 Thomas Aquinas: Soul-Body Connection and the Afterlife Hyde Dawn Krista University of Missouri-St. Louis, [email protected] Follow this and additional works at: http://irl.umsl.edu/thesis Recommended Citation Krista, Hyde Dawn, "Thomas Aquinas: Soul-Body Connection and the Afterlife" (2012). Theses. 261. http://irl.umsl.edu/thesis/261 This Thesis is brought to you for free and open access by the Graduate Works at IRL @ UMSL. It has been accepted for inclusion in Theses by an authorized administrator of IRL @ UMSL. For more information, please contact [email protected]. Thomas Aquinas: Soul-Body Connection and the Afterlife Krista Hyde M.L.A., Washington University in St. Louis, 2010 B.A., Philosophy, Southeast Missouri State University – Cape Girardeau, 2003 A Thesis Submitted to The Graduate School at the University of Missouri – St. Louis in partial fulfillment of the requirements for the degree Master of Arts in Philosophy April 2012 Advisory Committee Gualtiero Piccinini, Ph.D. Chair Jon McGinnis, Ph.D. John Brunero, Ph.D. Copyright, Krista Hyde, 2012 Abstract Thomas Aquinas nearly succeeds in addressing the persistent problem of the mind-body relationship by redefining the human being as a body-soul (matter-form) composite. This redefinition makes the interaction problem of substance dualism inapplicable, because there is no soul “in” a body. However, he works around the mind- body problem only by sacrificing an immaterial afterlife, as well as the identity and separability of the soul after death. Additionally, Thomistic psychology has difficulty accounting for the transmission of universals, nor does it seem able to overcome the arguments for causal closure.
    [Show full text]
  • Chronology of Anselm's Life
    APPENDIX A Chronology of Anselm's Life (See Eadmer; Southern; Charlesworth, pp. 8-21.) 1033 Born at Aosta in Burgundy c.1053 His mother dies; 'the ship ofhis heart, having lost its anchor, drifted among the waves of the world' 1056 Quarrels with his father; leaves home and wan­ ders through Burgundy and France 1060 Enters the Benedictine monastery of Bee in Normandy 1063 Succeeds Lanfranc as Prior of Bee 1076 Monologion 1077-8 Proslogion 1078 Succeeds Herluin as Abbot of Bee 1080-5 de Grammatico, de Veritate, de Libertate Arbitrii 1085-90 de Casu Diaboli 1092-4 Epistola de Incamatione Verbi 1093 Reluctantly enthroned as Archbishop of Canter­ bury 1094--8 Cur Deus Homo 1097 Exiled by William II; journeys to Rome, and stays at Lyons 1099-1100 de Conceptu Virginali 1100 Death of William II; Anselm recalled by Henry I 1102 de Processione Spiritus Sancti 1103 Exiled by Henry I; at Lyons 1106 Returns to England 1106-7 Epistola de Sacrijicio Azymi et Fermentati; de Sacra­ mentis Ecclesiae 1107-8 de Concordia ?1108 de Potestate 1109 Dies, 21 April ?1163 Canonised 87 APPENDIX B Anselm's Reductio It may be helpful to set out more rigorously the interpretation of Anselm's reductio which is explained informally on pp. 12-15 above. In the main the formalisation follows Lemmon; but there are several points needing explanation: (i) Abbreviations: 'b' for 'The Fool' 'xUy' for 'x understands "y"' 'xMy' for 'y is in x's understanding' 'xi: P' for 'x can imagine that P' 'Ex' for 'x exists in reality' 'xGy' for 'x is greater than y' 'xi : Fy' for 'x can imagine something F'.
    [Show full text]
  • CCAC Guidelines On: Laboratory Animal Facilities — Characteristics
    Canadian Council on Animal Care guidelines on: laboratory animal facilities — characteristics, design and development This document, the CCAC guidelines on: laboratory animal facilities — characteristics, design and development, has been developed by Drs David Neil and Donald McKay with the collaboration of the CCAC Facilities Standards Subcommittee: Dr Laurence Schofield, Department of National Defence (Chair) Dr Michèle Bailey, Cornell University Mr Richard Bélanger, Ottawa Health Research Institute Dr Sandra Fry, Canadian Food Inspection Agency Dr Martin Kirk, University of Calgary Dr Donald McKay, University of Alberta Dr David Neil, University of Alberta Dr Elizabeth Rohonczy, Canadian Food Inspection Agency Dr Gilles Demers, Canadian Council on Animal Care Dr Gilly Griffin, Canadian Council on Animal Care In addition, the CCAC is grateful to those individuals and organizations that provided comments on earlier drafts of this guidelines document. © Canadian Council on Animal Care, 2003 REVISION DATE: May 2020 ISBN: 0–919087–41–8 Canadian Council on Animal Care 1510–130 Albert Street Ottawa ON CANADA K1P 5G4 http://www.ccac.ca CCAC guidelines on: laboratory animal facilities — characteristics, design and development, 2003 TABLE OF CONTENTS A. PREFACE . .1 3.16 Laundry facilities . .31 3.17 Toilets . .31 SUMMARY OF THE GUIDELINES 3.18 Staff break and meeting room(s) . .31 LISTED IN THIS DOCUMENT . .3 3.19 Mechanical and electrical space and distribution of services . .31 B. INTRODUCTION . .13 3.20 Corridors . .32 3.21 Barriers . .33 C. THE CHARACTERISTICS OF A 3.22 Radiation shielded suites . .37 LABORATORY ANIMAL 4. Functional Adjacencies . .38 FACILITY . .15 4.1 Personnel facilities . .38 1. Functional Imperatives of the 4.2 Animal holding rooms .
    [Show full text]
  • Redalyc.Imagination in Avicenna and Kant
    Tópicos, Revista de Filosofía ISSN: 0188-6649 [email protected] Universidad Panamericana México Bäck, Allan Imagination in Avicenna and Kant Tópicos, Revista de Filosofía, núm. 29, 2005, pp. 101-130 Universidad Panamericana Distrito Federal, México Available in: http://www.redalyc.org/articulo.oa?id=323027318006 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative Imagination in Avicenna and Kant Allan Back Kutztown University The intellect thinks time in the now^ In comparing the views of Avicenna and Kant on the imagination, we find a striking congnience of doctrine, Kant's doctrines of the syntheses of the imagination in his Transcendental Deduction (both A and B) have remarkable similarities with Avicerma's views. For both Avicenna and Kant, the imagination serves to connect the phenomenal and the noumenal. At the least this comparison has the dual use of placing Kant's doctrines in the context of the Aristotelian tradition and of illuminatiiig the modem r significance of the thought of Avicenna, Since Kant's thought is more familiar to us than Avicenna's (although perhaps not as evident in itself), we can use Kant also to help us understand the claims of Avicenna, On the other hand, tliis comparison may help to support the claim that an understanding of Kant lies to a large extent in his medieval and post-medieval roots -just as Copernicus, in his own "Copemican revolution", was following certain earlier traditions.
    [Show full text]
  • The Univocity of Substance and the Formal Distinction of Attributes: the Role of Duns Scotus in Deleuze's Reading of Spinoza Nathan Widder
    parrhesia 33 · 2020 · 150-176 the univocity of substance and the formal distinction of attributes: the role of duns scotus in deleuze's reading of spinoza nathan widder This paper examines the role played by medieval theologian John Duns Scotus in Gilles Deleuze’s reading of Spinoza’s philosophy of expressive substance; more generally, it elaborates a crucial moment in the development of Deleuze’s philosophy of sense and difference. Deleuze contends that Spinoza adapts and extends Duns Scotus’s two most influential theses, the univocity of being and formal distinction, despite neither appearing explicitly in Spinoza’s writings. “It takes nothing away from Spinoza’s originality,” Deleuze declares, “to place him in a perspective that may already be found in Duns Scotus” (Deleuze, 1992, 49).1 Nevertheless, the historiographic evidence is clearly lacking, leaving Deleuze to admit that “it is hardly likely that” Spinoza had even read Duns Scotus (359n28). Indeed, the only support he musters for his speculation is Spinoza’s obvious in- terests in scholastic metaphysical and logical treatises, the “probable influence” of the Scotist-informed Franciscan priest Juan de Prado on his thought, and the fact that the problems Duns Scotus addresses need not be confined to Christian thought (359–360n28). The paucity of evidence supporting this “use and abuse” of history, however, does not necessarily defeat the thesis. Like other lineages Deleuze proposes, the one he traces from Duns Scotus to Spinoza, and subsequently to Nietzsche, turns not on establishing intentional references by one thinker to his predecessor, but instead on showing how the borrowings and adaptations asserted to create the connec- tion make sense of the way the second philosopher surmounts blockages he faces while responding to issues left unaddressed by the first.
    [Show full text]
  • Essentially Rational Animals
    Essentially Rational Animals The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Boyle, Matthew. Forthcoming. Essentially rational animals. In Rethinking epistemology, ed. Guenther Abel and James Conant. Berlin, Germany: Walter de Grutyer. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:8641838 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Essentially Rational Animals Matthew Boyle, Harvard University —Forthcoming in Rethinking Epistemology, ed. G. Abel and J. Conant— One may call this whole disposition of the human being’s powers whatever one likes: understanding, reason, awareness, etc. It is indifferent to me, so long as one does not assume these terms to name discrete powers or mere increased levels of the animal powers. It is the whole organization of all human powers; the whole domestic economy of his sensing and cognizing, his cognizing and willing nature… The difference is not in levels or the addition of powers, but in a quite different sort of orientation and unfolding of all powers. J. G. Herder, Treatise on the Origin of Languages I, §2 (2002, pp. 82-3) 1. Introduction 1.1 According to a tradition reaching back at least as far as Aristotle, human beings are set apart from other terrestrial creatures by their rationality. Other animals, according to this tradition, are capable of sensation and appetite, but they are not capable of thought, the kind of activity characteristic of the rational part of the soul.
    [Show full text]
  • John Duns Scotus's Metaphysics of Goodness
    University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 11-16-2015 John Duns Scotus’s Metaphysics of Goodness: Adventures in 13th-Century Metaethics Jeffrey W. Steele University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the Medieval History Commons, Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Scholar Commons Citation Steele, Jeffrey W., "John Duns Scotus’s Metaphysics of Goodness: Adventures in 13th-Century Metaethics" (2015). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/6029 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. John Duns Scotus’s Metaphysics of Goodness: Adventures in 13 th -Century Metaethics by Jeffrey Steele A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Major Professor: Thomas Williams, Ph.D. Roger Ariew, Ph.D. Colin Heydt, Ph.D. Joanne Waugh, Ph.D Date of Approval: November 12, 2015 Keywords: Medieval Philosophy, Transcendentals, Being, Aquinas Copyright © 2015, Jeffrey Steele DEDICATION To the wife of my youth, who with patience and long-suffering endured much so that I might gain a little knowledge. And to God, fons de bonitatis . She encouraged me; he sustained me. Both have blessed me. “O taste and see that the LORD is good; How blessed is the man who takes refuge in Him!!” --Psalm 34:8 “You are the boundless good, communicating your rays of goodness so generously, and as the most lovable being of all, every single being in its own way returns to you as its ultimate end.” –John Duns Scotus, De Primo Principio Soli Deo Gloria .
    [Show full text]
  • Aristotle (384-322 BCE) [1]
    Published on The Embryo Project Encyclopedia (https://embryo.asu.edu) Aristotle (384-322 BCE) [1] By: Haskett, Dorothy Regan Racine, Valerie Yang, Joanna Keywords: Aristotle [2] Epigenesis [3] Aristotle [4] studied developing organisms, among other things, in ancient Greece, and his writings shaped Western philosophy and natural science for greater than two thousand years. He spent much of his life in Greece and studied with Plato at Plato's Academy in Athens, where he later established his own school called the Lyceum. Aristotle [4] wrote greater than 150 treatises on subjects ranging from aesthetics, politics, ethics, and natural philosophy, which include physics and biology. Less than fifty of Aristotle [4]'s treatises persisted into the twenty-first century. In natural philosophy, later called natural science, Aristotle [4] established methods for investigation and reasoning and provided a theory on how embryos generate and develop. He originated the theory that an organism develops gradually from undifferentiated material, later called epigenesis [5]. Aristotle [4] was born in 384 BCE in Stagira, a coastal town in the Chalcidice peninsula of northern Greece. His mother was Phaestis, who came from a wealthy family on the island of Euboea, and his father was Nicomachus, who was a personal physician to King Amyntas of Macedon. Nicomachus boasted of descent from the Asclepiads, who were devotees of Asclepius, the Greek god of healing and medicine. The Asclepiads valued empirical observations, and that culture made Aristotle [4] familiar with biological studies in his early years. Both parents died when Aristotle [4] was young, and he went to live with Proxenus of Atarneus, who was married to Aristotle [4]'s older sister.
    [Show full text]
  • Thomas Handbuch
    Thomas Handbuch Thomas Handbuch herausgegeben von Volker Leppin Mohr Siebeck Die Theologen-Handbücher im Verlag Mohr Siebeck werden herausgegeben von Albrecht Beutel ISBN 978-3-16-150084-8 (Leinen) ISBN 978-3-16-149230-3 (Broschur) Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen National- bibliographie; detaillierte bibliographische Daten sind im Internet über http://dnb.dnb.de abrufbar. © 2016 Mohr Siebeck Tübingen. www.mohr.de Das Werk einschließlich aller seiner Teile ist urheberrechtlich geschützt. Jede Verwertung außerhalb der engen Grenzen des Urheberrechtsgesetzes ist ohne Zustimmung des Verlags unzulässig und strafbar. Das gilt insbesondere für Vervielfältigungen, Übersetzungen, Mikro- verfilmungen und die Einspeicherung und Verarbeitung in elektronischen Systemen. Das Buch wurde von Gulde-Druck in Tübingen aus der Minion Pro und der Syntax gesetzt, auf alterungsbe ständiges Werkdruck papier gedruckt und von der Buchbinderei Spinner in Otters- weier gebunden. Den Umschlag gestaltete Uli Gleis in Tübingen. Abbildung: Carlo Crivelli, Saint Thomas Aquinas © The National Gallery, London. Vorwort Nun muss ich nicht mehr die Frage fürchten: „Und, wie steht es mit dem Thomas Handbuch?“ Noch so freundlich vorgetragen, erinnerte sie am Rande von Tagun- gen und Gremiensitzungen daran, dass ich, als ich vor über zehn Jahren die Auf- gabe übernahm, ein Nachschlagewerk zu der Zentralgestalt der mittelalterlichen Theologie vorzubereiten, nicht geahnt hatte, in welche Untiefen mich dieses Pro- jekt bringen würde. Die lange Dauer hat mir vor Augen geführt, wie schwierig es, zumal in Zeiten von Jubiläumsvorbereitungen und Reformations dekaden, ist, als Forscher den Spagat zwischen Neuzeit und Mittelalter zu wagen. Zu den vielfäl- tigen Anforderungen im Vorfeld des Jahres 2017 kamen von mir selbst hervor- gerufene Ablenkungen hinzu – nicht zuletzt der Wechsel von Jena nach Tübingen im Jahre 2010 mit allen Aufregungen, die dergleichen mit sich bringt.
    [Show full text]
  • 1 the Summa Theologiae and the Reformed Traditions Christoph Schwöbel 1. Luther and Thomas Aquinas
    The Summa Theologiae and the Reformed Traditions Christoph Schwöbel 1. Luther and Thomas Aquinas: A Conflict over Authority? On 10 December 1520 at the Elster Gate of Wittenberg, Martin Luther burned his copy of the papal bull Exsurge domine, issued by pope Leo X on 15 June of that year, demanding of Luther to retract 41 errors from his writings. The time for Luther to react obediently within 60 days had expired on that date. The book burning was a response to the burning of Luther’s works which his adversary Johannes Eck had staged in a number of cities. Johann Agricola, Luther’s student and president of the Paedagogium of the University, who had organized the event at the Elster Gate, also got hold of a copy of the books of canon law which was similarly committed to the flames. Following contemporary testimonies it is probable that Agricola had also tried to collect copies of works of scholastic theology for the burning, most notably the Summa Theologiae. However, the search proved unsuccessful and the Summa was not burned alongside the papal bull since the Wittenberg theologians – Martin Luther arguably among them – did not want to relinquish their copies.1 The event seems paradigmatic of the attitude of the early Protestant Reformers to the Summa and its author. In Luther’s writings we find relatively frequent references to Thomas Aquinas, although not exact quotations.2 With regard to the person of Thomas Luther could gleefully report on the girth of Thomas Aquinas, including the much-repeated story that he could eat a whole goose in one go and that a hole had to be cut into his table to allow him to sit at the table at all.3 At the same time Luther could also relate several times and in different contexts in his table talks how Thomas at the time of his death experienced such grave spiritual temptations that he could not hold out against the devil until he confounded him by embracing his Bible, saying: “I believe what is written in this book.”4 At least on some occasions Luther 1 Cf.
    [Show full text]
  • Politics and Collective Action in Thomas Aquinas's on Kingship
    Anselm Spindler Politics and collective action in Thomas Aquinas's on kingship Article (Accepted version) (Refereed) Original citation: Spindler, Anselm (2018) Politics and collective action in Thomas Aquinas's on kingship. Journal of the History of Philosophy. ISSN 0022-5053 © 2018 Journal of the History of Philosophy, Inc. This version available at: http://eprints.lse.ac.uk/87076/ Available in LSE Research Online: March 2018 LSE has developed LSE Research Online so that users may access research output of the School. Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. Users may download and/or print one copy of any article(s) in LSE Research Online to facilitate their private study or for non-commercial research. You may not engage in further distribution of the material or use it for any profit-making activities or any commercial gain. You may freely distribute the URL (http://eprints.lse.ac.uk) of the LSE Research Online website. This document is the author’s final accepted version of the journal article. There may be differences between this version and the published version. You are advised to consult the publisher’s version if you wish to cite from it. Politics and Collective Action in Thomas Aquinas's On Kingship There is currently a vibrant debate in philosophy about the nature of collective intentionality and collective action. However, these topics are rarely explored in detail from the perspective of the history of philosophy. And if reference is made to the history of philosophy, it is mostly to antique authors like Plato1 or to modern authors such as Hobbes2, Rousseau3, or Kant4 – although it has been appreciated that these were important issues in the Middle Ages as well.5 Therefore, I would like to contribute a little bit to a broadened understanding of the history of these concepts by exploring the political philosophy of Thomas Aquinas.
    [Show full text]