DOCSLIB.ORG

Copyrighted Material

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Copyrighted Material Index abstraction of being (analogia entis), 21, 37, 63, 111, from actuality, 119, 161, 213, 216, 123–4, 159, 321, 327, 330, 334, 220–221, 286, 291, 327, 394, 410 348, 360, 367 and Aristotelian/Thomistic tradition, and early modern science, 127, 143–4, 31–3, 44, 94, 276, 325, 388, 396, 165–6, 168, 225 407, 410 God-world, 83, 125, 178, 303, 310, 335, and scientific experimentation, 20, 129, 353, 360, 364, 371, 388, 389 132, 140, 378, 379, 391–3 Anderson, Phillip W., 290, 293 absolute space see ‘space’ anima see ‘soul’ actuality Anlagen and experience, 15–16, 41, 68–9 and Keime, 258, 260 and potency, 16, 41, 61, 66, 69, 83, 93, Anselm, 326–7 95, 98, 116, 119, 176, 212, 231, Aquinas, Thomas, 5, 9, 14, 17–19, 22, 27–8, 250, 278–9, 305, 307, 334, 410 31–2, 39–45, 48, 51, 58, 63, 72–3, actus essendi, 152, 222, 351, 356–7, 360, 78, 83, 87–9, 92, 95–6, 98–103, 370, 393 109–111, 113, 123, 135–6, 141–2, actus purus, 83, 321, 322–3, 339–40 144, 151, 165, 168, 172, 175, 178, Adams, Henry, 51, 90 180, 183–5, 234–5, 238, 244, 249, adaptation 276, 292, 305, 308, 311, 315, 320, and evolutionary biology, 162, 294–7, 322–4, 326–31, 333, 335–6, 338–9, 200–202, 208–9, 225, 229, 232–3, 342, 344, 347, 350, 354–6, 358, 242–3, 256, 259 365, 369, 370, 372–4, 378, 381, and Locke, 172 391, 394, 407–9, 415 and Paley, 154–5,COPYRIGHTED 172, 190, 230 Arianism, MATERIAL 125, 143 Aggasiz, Louis, 190 Ariew, Roger, 111, 136–9, 146 aggregation see ‘unity’ Aristarchus, 39, 114, 376 Alan of Lille, 308 Aristotle, 14–17, 19, 21–2, 24–5, 27–8, Albertus Magnus, 88 31–2, 34, 39–43, 46–7, 51, 55, Alighieri, Dante, 378, 413 57–74, 83–6, 90–96, 98, 100–104, analogy 110–116, 118–19, 124, 128–9, 131, No God, No Science?: Theology, Cosmology, Biology, First Edition. Michael Hanby. © 2013 Michael Hanby. Published 2013 by Blackwell Publishing Ltd. 0001867940.INDD 422 2/7/2013 11:08:40 AM Index 423 136, 152, 154, 157–160, 162–3, Barbour, Ian, 37 173, 176, 180, 183–5, 206–8, 210, Barlow, Nora, 191, 196, 227–8, 243–4 214, 216, 220–223, 226, 233–5, Barnes, Jonathan, 92, 100 239–40, 243, 245–8, 253, 262, Barrande, Joachim, 190 278–80, 283, 293, 300, 305, 313, Barth, Karl, 45, 100, 171, 181–2, 322, 329–30, 336–9, 341, 350–352, 331–2, 372 356, 360, 362, 365–6, 370–371, Bateson, William, 256, 260–261, 264, 268, 373–4, 385, 398–400, 406, 408, 285, 293 410–411, 415–16 beauty artifice and Darwin, 155, 174, 194, 238 and manufacture, 128–9, 165–6, 210, 242 transcendent attribute of being, 51, 53, and nature, 3, 34–5, 44, 60–61, 69, 118, 55–6, 156, 173, 175, 311, 316–20, 120, 122, 154, 158, 160, 163, 330, 382, 384, 402, 408 167–8, 170, 176, 188, 194–5, 197, Bechtel, William, 218, 245 200, 202, 207, 215, 226, 250, 252, de Beer, Sir Gavin, 265–6, 293 258, 279, 283, 310, 383 Behr, John, 79, 100 and organism, 153, 162, 176, 196–7, 202, Behe, Michael, 178, 181–2 208–11, 213, 237, 278, 280, 283, being see also ‘esse’ 300–301, 325, 359, 405, 418 as act, 29, 41, 44, 60–63, 66–75, 83–4, Athanasius, 82, 108 86, 109, 116, 119, 248, 336, atheism, 13, 18, 38, 113, 121, 186, 339–40, 344, 356–8, 362, 369–70, 299–300, 325, 417, 419 382, 387, 392–3 Augustine of Hippo, 39, 40, 46–7, 79, 82, and facticity, 40, 116, 119, 122, 126, 159, 96, 99, 122, 127, 147–8, 153, 168, 161, 169, 196, 391 179, 180, 183–4, 191, 308, 311, as gift, 81, 83, 88, 122–3, 165, 179, 228, 315–17, 319, 322, 327–30, 332, 284, 303, 311, 322–3, 327, 331, 336, 353, 373, 385, 394, 407–8, 411, 346, 350, 357, 363, 369, 381, 414 414, 416 and intelligibility, 54–7, 337, 347, 349, autocatalytic dissipative systems see ‘organism’ 365, 383, 386 Averroes, 111 order of, 17, 24–5, 27, 29, 34, 44, 51, 60, Avicenna, 111, 136 176, 188, 197, 217, 359, 362, 389, 396, 403–4 Bacon, Francis, 23, 34, 36, 43, 45, 50, 90, and order of history see ‘time’ 100, 112–16, 118, 129–130, 132–3, Benedict XVI see ‘Ratzinger, Joseph Cardinal’ 136–8, 146, 184, 204, 348, 378–9, Bentley, Richard, 142 389, 399, 406, 409–10, 413, 418 Bernanos, Georges, 146 Bacon, Roger, 62 Bernard, Claude, 31, 43, 45, 130, 132, von Baer, Karl Ernst, 209, 237, 251, 258, 144–6, 234, 237, 245, 348, 368, 285–6 372, 388–9, 413 Baldner, Stephen, 235, 330, 365 Betz, John, 40 Balme, David, 64–6, 70–71, 94–5, 100, Bieler, Martin, 47, 370, 372 103, 233 Big Bang, 5, 35, 327–8 Balthasar, Hans Urs Von, 23, 25–6, 37–8, Bildungstrieb, 251, 258 40–43, 45, 47, 76, 82, 98, 100, 107, Blondel, Maurice, 274–6, 292–3, 297, 387, 115, 146, 152–3, 156, 171, 173–4, 393–4, 400, 409, 413 180–182, 184–5, 249, 300, 303–7, Blumenbach, J.F., 251, 258 312–13, 318–20, 325–7, 330–332, Boethius, 41, 85 334, 346, 349–54, 356–8, 364–7, Bohm, David, 43–5, 139–40, 145–6, 217, 369, 371–4, 381–6, 405, 407–8, 410, 237, 241–5, 367, 372, 377, 382, 413, 415 393, 396–7, 405–7, 411–13, 415 0001867940.INDD 423 2/7/2013 11:08:40 AM 424 Index Boltzmann, Ludwig, 221, 261 causality & power/force, 110, 119–20 Bonaventure, 88–9, 101, 127, 147, 308, causality and mechanistic ontology, 162, 332, 365 223–4 Bortoft, Henri, 235, 242, 245 causality & Newton, 128–9 Bouyer, Louis, 50, 100, 133, 146 and Christianity Bowler, Peter, 192, 229, 245 transformation of causality in Trinity, Boyle, Robert, 116 306, 311–13, 362 Brague, Remi, 52, 90, 92, 100 primary/secondary causality, 112, Brahe, Tycho, 142 335–6, 338, 342 Bridgewater Treatises, 30, 151, 190 Cavanaugh, William T., 137, 146 Brockman, John, 228, 245 Chalcedon, Council of, 81–2, 85, 93, 300, Brooke, John Hedley, 189, 227, 245 304–5, 326 Brown, Montague, 369, 370, 372 Chalmers, Thomas, 231 Brown, Warren S., 241, 248 chance see ‘spontaneity’ brute fact (brute facticity), 14, 27, 40, 44, Chapp, Larry, 227, 245 51, 68–9, 110, 115, 118, 123, Chesterton, G.K., 47, 49, 100, 416, 420 130–131, 152, 165, 196, 220–221, Chenu, P.M., 87–8, 99–100 250, 307, 324, 327, 334, 356, 362, Cherniss, Harold F., 90, 100 383, 389, 391 Clark, Stephen R.L., 37, 45, 218, 245, 368, Buckley, Michael J., 136, 146 372, 400, 412–13 Buffon, Georges Louis, 158, 176, 190–191, Clarke, Norris W., 29, 35, 45 228, 245, 248 Clarke, Samuel, 125 Bull, James, 225 Cohen, I.B., 139, 141, 146, 148, 149, 173, Bunge, Mario, 24, 29, 36, 38, 43, 46, 214, 183 236–40, 247 Collins, Francis, 42 Buras, Todd, 90 communion (koinonia), 52, 318, 366–7, 407 Burian, Richard, 244–5 Constantinople, Council of, 304 Burrell, David, 184, 323, 331 constraint, 208–9, 242, 253, 346 Burtt, E.A., 90, 100, 140, 143, 146, 176, contemplation 183–4, 213, 245–6, 327, 331, and action, 129, 133, 383, 389–91 376, 413 and early modern science, 113, 130 nature of, 5, 89, 396, 419 Caldecott, Stratford, 138, 146 and wonder, 153 Candler, Peter M., 89, 99–101, 245, 332, convergence 413, 420 in evolution, 269, 270, 367 Cannon, Walter F., 189 Cooper, John, 94, 100 Carlo, William, 355, 372 Copernicus, 39, 114, 142, 376 Carone, Gabriela Roxana, 90–91, 100 Cornell, John, 227, 245 Carroll, William, 235, 327–8, 330 Cornford, Francis, 54–5, 90–91, 101 Casey, Edward, 95, 100 cosmos causality as aggregate, 68, 116, 130, 133, 154, 156 And Greek metaphysics and Aristotle, 59, 62–3, 66, 73 as communication of form, 55, 67, 95, and God/world relation, 76–7, 79, 80, 110, 213, 338–9 86, 112, 165, 324 efficient, 16, 66–7, 71, 73, 94, 109–110 and human person, 409, 419 final, 73, 96, 140, 211, 365, 395 and intelligibility, 70, 72, 74, 302, 338, 361 incidental and per se, 62, 67, 118, 339, 343 and Plato, 54–5, 57 and early modern science as symbolic, 89, 111 transformation of, 16, 110, 112, 120, as unified, 40, 44, 51, 64, 71, 107, 152, 136, 213 340, 362–3, 380–381 0001867940.INDD 424 2/7/2013 11:08:40 AM Index 425 Craver, Carl F., 218, 245 and organism, 215, 218, 235, 237, 241, creation ex nihilo 251, 254, 257, 264, 268, 273, 281, as aesthetic doctrine, 320, 383, 386, 402 355, 361, 378 as apophatic doctrine, 307, 310, 377, 383 philosophical foundations, 140, 203, 205, and causation, 338–47 216, 219–21, 223–4, 243, 255–6, doctrine of, 1, 5, 19, 78–9, 123, 145, 331, 265, 267, 274, 284, 288–9, 329, 335, 342, 344, 362, 379, 383, 405 337, 358–60, 417–19 and doctrine of God, 3, 80–82, 86, 301, and teleology, 154, 156, 217, 229 303, 307, 320, 322–4, 332 as theologian, 150–172, 187, 190, 199 and Greek metaphysics, 77, 97, 107, 363 Dawkins, Richard, 14, 18–19, 39, 43, 45, and natural processes, 165, 310, 327, 338, 151, 164, 172, 175, 177, 183–4, 377, 397 186, 188–9, 204, 207–8, 212, and ontological structure of the world, 218–19, 222, 227, 232, 235, 320–321, 324, 332, 338–340, 342, 237–43, 246, 253, 261, 265, 273, 344, 353, 358, 361, 377–8, 380, 292, 295, 300, 330, 375, 400, 409, 382, 388–9, 397, 403 413, 417, 419–20 Creationism, 164, 170–171, 267, 297, 399 delight (delectatio), 314–17, 319–20, 330 Crell, Johann, 143 demiurge, 53, 59, 80 Crick, Francis, 178, 240–242, 245, 288, 293 Democritus, 60, 94, 114, 137 Cullen, Archbishop Paul, 182 Dennett, Daniel, 10, 14, 18, 36, 45, 91, Cunningham, Conor, 50, 101, 237, 101, 132, 147, 186, 188, 193, 219, 242, 245, 289, 293, 324, 332, 227, 236, 240, 241, 246, 347, 367, 412–13, 420 372, 400 Cuvier, Georges, 43, 190–191, 201, Denzinger, H., 123, 147 209, 229 Depew, David J., 38, 45, 151, 170–174, Cyril of Alexandria, 181, 307 176–7, 180–183, 189, 191, 193–4, 203, 222–4, 227, 229–30, 232–4, Damascene, John, 312 236, 239, 241–4, 246, 251, 257–262, Darwin, Charles, 2, 4–12, 44–7, 49, 94, 268, 271, 281, 284–7, 290–292, 101, 124, 133, 147, 149–52, 155–8, 294, 325, 332 160–164, 169–77, 180, 182–3, Derrida, Jacques, 408s 186–212, 214–21, 223–36, 238–40, Descartes, René, 3, 15, 24–5, 33, 39, 43, 242–9, 251–2, 254–60, 264, 270, 45, 100, 112–19, 121–4, 126, 129, 284–6, 293,
Load more

Recommended publications
  • 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.
    [Show full text]
  • Christianity and Community Development in Igboland, 1960-2000
    AFRREV IJAH, Vol.1 (2) May, 2012 AFRREV IJAH An International Journal of Arts and Humanities Bahir Dar, Ethiopia Vol. 1 (2), May, 2012:1-13 ISSN: 2225-8590 (Print) ISSN 2227-5452 (Online) The Problem of Personal Identity in Metaphysics Kanu, Ikechukwu Anthony Department of Philosophy, University of Nigeria, Nsukka E-mail: [email protected] Phone: 08036345466 Abstract Although Western Philosophical tradition ascribes the invention of the problem of identity to John Locke, it has remained one of the fundamental questions within the parameters of enquiry in Metaphysics, Epistemology and Philosophy of Mind. It is one that has remained evergreen right from the Pre-Socratic Epoch to the Contemporary Era. It is in fact one of the perennial problems in philosophy and a celebrated discourse in the enterprise of the Philosophy of Mind. The question of personal identity takes us back to the value content of the first principle of being, which is the principle of identity. This principle states that every being is determined in itself, is one with itself and consistent in itself. Therefore every being is one with itself and divided from others. In this piece, the researcher studies the historical development of the concept of personal identity in the area of Metaphysics. This research stems from Ancient Era to the Contemporary 1 Copyright © IAARR 2012: www.afrrevjo.net/afrrevijah AFRREV IJAH, Vol.1 (2) May, 2012 Epoch. At the end of the study, the researcher discovers that the study of personal identity opens us up to two apertures of knowledge, one Epistemological and the other Metaphysical.
    [Show full text]
  • Esse As Virtus Essendi: the Dynamic “Expansion” of Actus Essendi, Measured by Essence, As the Ontological Foundation of the Good, According to Saint Thomas Aquinas
    PONTIFICAL REGINA APOSTOLORUM COLLEGE School of Philosophy Esse as Virtus Essendi: the Dynamic “Expansion” of Actus Essendi, Measured by Essence, as the Ontological Foundation of the Good, according to Saint Thomas Aquinas. Professor: Alain Contat Student: Louis Melahn, LC Student ID: 3327 FILP2004 Thesis for the Licentiate in Philosophy Rome, April 30, 2014 CONTENTS 1. Introduction ................................ 1 2. Resolutio of Bonum to Esse ........................ 6 2.1 Historical Background of Bonum ................... 7 2.1.1 Plato, Plotinus, and Aristotle ................. 7 2.1.2 Pseudo-Dionysius the Areopagite .............. 11 2.2 Resolutio Secundum Rationem of the Good ............. 14 2.2.1 Derivation in Via Inventionis ................. 14 2.2.2 Bonum Simpliciter and Secundum Quid ........... 18 2.2.3 Derivation in Via Iudicii ................... 19 2.3 Conclusions Regarding Bonum .................... 21 3. Esse ut Actus as Virtus Essendi ...................... 23 3.1 Historical Background of Esse .................... 23 3.1.1 From the Presocratics to Aristotle .............. 23 3.1.2 The Unlimitedness of τὸ εἶναι ................ 26 3.1.3 The Intrinsic Principles of Ens ................ 28 3.2 Resolutio Secundum Rationem of Ens ................ 39 3.2.1 The Fourfold Division of Ens ................ 40 3.2.2 Reduction to the Intrinsic Principles ............. 43 3.2.3 Intensification of the Principles ............... 49 3.3 Compositio of Ens ........................... 58 3.3.1 God as Efficient, Exemplary, and Final Cause ofall Entia .. 58 3.3.2 The Diremtion and Contractio of Esse ............ 60 3.3.3 Esse ut Actus and Esse in Actu ................ 66 3.3.4 Conclusions from the Compositio .............. 67 3.4 Actus Essendi as Virtus Essendi ................... 68 3.4.1 Intensive and Extensive Quantity ..............
    [Show full text]
  • Natural Theology and the Christian Contribution to Metaphysics: on Thomas Joseph White’S Wisdom in the Face of Modernity
    Nova et Vetera, English Edition, Vol. 10, No. 2 (2012): 539 –62 539 Natural Theology and the Christian Contribution to Metaphysics: On Thomas Joseph White’s Wisdom in the Face of Modernity NICHOLAS J. H EALY , J R. John Paul II Institute Washington, DC From the very heart of Christian faith and, at the same time, the heart of Greek thought now joined to faith, Manuel II was able to say: Not to act “with logos” is contrary to God’s nature. [T]he faith of the Church has always insisted that between God and us, between his eternal Creator Spirit and our created reason there exists a real analogy, in which unlike - ness remains infinitely greater than likeness, yet not to the point of abol - ishing analogy and its language (cf. Lateran IV). God does not become more divine when we push him away from us in a sheer, impenetrable voluntarism; rather, the truly divine God is the God who has revealed himself as logos and, as logos, has acted and continues to act lovingly on our behalf. This inner rapprochement between biblical faith and Greek philosophical inquiry was an event of decisive importance not only from the standpoint of the history of religions, but also from that of world history—it is an event which concerns us even today. 1 It is my view that the neoscholastic rationalism that was trying to reconstruct the praeambula fidei, the approach to faith, with pure rational certainty, by means of rational argument that was strictly inde - pendent of any faith, has failed; and it cannot be otherwise for any such attempts to do that kind of thing.
    [Show full text]
  • Aquinas's Commentary on Boethius's De Trinitate∗
    AQUINAS’S COMMENTARY ON BOETHIUS’S DE TRINITATE ARIBERTO ACERBI Preprint. Cf. Review of Metaphysics 66 (December 2012): 317–338. Long before Kant published his reflections on the epistemological structure of philosophy, Aquinas addressed the topic in his commentary on Boethius’s De Trinitate.1 It is an early work, pertaining to the first Parisian period (datable not beyond 1259). The text, apparently unfinished at least as regards the initial intention (precisely a commentary on a work of Boethius on the Trinity), is surprising for its elegance and the profundity of its approach. The critical edition remarks, among other things, upon the extraordinary lexical elaboration of the autograph manuscript. The author knows how to etch from the thin Boethian text an ample discussion of the nature of science, theology, and philosophy. The latter includes the theoretical disciplines, according to the Aristotelian system: physics, mathematics and metaphysics.2 The literal exposition of the text commented upon is interspersed with six questions, each divided into four articles. In this essay, I wish only to formulate, after a brief presentation of the epistemological conception developed in the Commentary, some difficulties about the nature of theoretical knowledge and its principles. For this reason, we refer especially to the fifth question.3 1 Super Boetium de Trinitate in Thomae Aquinatis Opera omnia, vol. 50 (Roma-Paris: Commissio leonina, 1992); hereafter SBT. The English translation is: Thomas Aquinas, The Division and Methods of the Sciences, trans. A. Maurer (Toronto: Pontifical Institute of Mediaeval Studies, 1986). 2 See. Aristotle, Physics 2.2; Metaphysics, 6.1. 3 See.
    [Show full text]
  • Étienne Gilson and the Actus Essendi
    ÉTIENNE GILSON AND THE ACTUS ESSENDI Lawrence Dewan, o.p. Introduction Étienne Gilson1 rightly focused attention on Thomas Aquinas’s doctrine of the act of being (signified by the Latin infinitive esse, the verb “to be,” used as a noun to indicate a special target of metaphysical analysis). It seemed to Gilson something that distinguished Thomas, not only from Aristotle, but from all his predecessors in metaphysics and theology. How true that is remains a question. Relatively late in his career, Gilson undertook to write a book with the object of exhibiting Thomas’s notion of esse, the book called Elements of Christian Philosophy.2 At its heart, some twenty-four pages in its fifth chapter, a chapter entitled “The Essence of God,” we have a presentation of what Gilson calls Thomas’s “own approach to the particular notion of being that lies at the core of his own metaphysical view of reality.” (112, my italics) The SCG 1.14-22 1 Gilson was born Friday, June 13, 1884 and died Sept. 19, 1978. For a biography, see Laurence K. Shook, Etienne Gilson, Toronto: Pontifical Institute of Mediaeval Studies, 1984. In this paper, “SCG” is for Summa contra gentiles, “ST” for Summa theologiae, and “CM” is Commentary on Aristotle’s METAPHYSICS. 2 Etienne Gilson, Elements of Christian Philosophy, Garden City, N.Y: Doubleday and Co. 1960. The imprimatur is dated Nov. 14, 1959. Speaking of it in a letter of July 14, 1958, Gilson told Anton Pegis: ... Object of the book: to convey to minds the meaning of the notion of esse.
    [Show full text]
  • THOMISM and Postmodernism 251 Not Use It As Synonymous with Esse
    Thoritism and Postmodemism Joseph M. de Torre THE ORIGINAL SYNTHESIS OF ST. THOMAS AQUINAS From the nominalism and voluntarism of William of Ockham ( 1300-1350), already adumbrated by the formalism of Duns Scotus (1266-1308), to the skepticism of Montaigne (1533-1592) and Francisco Sanchez (1522-1623), there was a logical development, aided by the so-called religious wars occasioned by Protestantism and, in the previous century, by the Hussite revolt in Bohemia as well as the lingering conflict with the Moslem Turks. The attention of philosophers was diverted to politics, economics and experimental sciences with the consequent weakening in metaphysical insights. For St. Thomas Aquinas (1225-1274), God is lpsum Esse Subsistens, Subsistent To-Be Itself, while being (the object of metaphysics) is conceived as the subject or bearer of the act of being: all .created beings participate or partake of the act of being according to the capacity of their respective essence (conceived as potentiality of being as opposed to act of being). Therefore the being of creatures is determined by their manner of being: things are unified in their being (esse), and diversified by their respective essences. This variety of participations is the real basis for the logical attribution of the term-being­ to beings, which is an analogical attribution, i.e., partly in the same sense, partly in different senses. It is attributed primarily to God, who is the Fullness of Being, whose existence and creative activity explains the existence and productive activity of all other beings, which only participate being. The existence of many beings-by-participation implies the existence of One who is by essence (I AM WHO AM) and causes all other beings to be.
    [Show full text]
  • Nihilism and Metaphysics Attain: the Nature of Nihilism
    chapter 1 The Question of Nihilism and the Knowledge of Being sts Jünger, Nietzsche, and Heidegger on Nihilism The aim of the present chapter is to determine the character or nature of (theoretical) nihilism. To do this, we will have to take up some complex questions concerning being and knowledge. We will touch upon both of them, and then seek to broaden and deepen our understanding in the fol‑ lowing chapters of this first part. Can nihilism be considered the “normal” condition of humanity today? Rather than trying to give a complete answer to this question, I intend to focus on a fundamental dimension of nihilism: namely, the theoretical one. Despite the myriad of analyses, can we really say that the essence of nihilism is immediately clear for us? This is highly doubtful. On the other hand, E. Jünger makes the particularly germane observation that “[d]efining nihilism is not unlike identifying the cause of cancer. The identification of the cause is not itself a cure but is preliminary to a cure. To a large degree, to understand nihilism means to understand it as a historical process.”1 Jünger makes several notable assertions here: there is still no adequate definition of nihilism; a definition needs to be sought; perhaps nihilism is a sickness akin to cancer, but hopefully can be cured; and its process is historical and universal. Heidegger’s diagnosis is drastic inasmuch as he claims that metaphys‑ ics has always failed in its attempt to individuate the nature of nihilism: “Nietzsche never recognized the essence of nihilism, like every other meta‑ physics before him.”2 Heidegger’s position only appears similar to Jünger’s, insofar as he claims to have already reached what Jünger only hopes to 13 © 2014 State University of New York Press, Albany 14 Nihilism and Metaphysics attain: the nature of nihilism.
    [Show full text]
  • |; Further Being Considerad Accident of the Former). Anselm's Error Woúld Lie
    1 Revista de Filosofía. Vol. 20, pp. 1 - 22,1994 ; ¿Es evidente a priori la existencia de Dios? La crítica tomista al argumento ontológico Is god's existence evident a priori? (A thomistic critique of the ontological argument) •? ' José María Barrio Maestre UniversidadComplutense de Madrid : v:=/í¿ r- ;• •: jf> ^Madrid, España., f ,-, -. ^ ¡ ,;••->• ^ í- i í g " :" •• , \ Ci- í i " ''''•-'(."' Í-" .,.''• .',»,/ ' 4Í • - i Resumen. '•*.< -• • v.;, :,-> ; *¡:-\ ,:of' . ?f .. ' *' El argumentó ontológico de S. Anselmo puede ser criticado desde una triple objeción tomista: lógica,'gnoseológicá y^ontológica. La objeción ontólógica es des tacada en razón del privilegio que Anselmo y los¿ontologistas hacen ¿le la esencia sobrela existencia (considerada ésta como un accidente de la esencia). ,., El error anselmiano consistiría en anteponer la consideración de la esencia so bre la del ser, ignorando la índole analógica del actus essendi ' Palabras clave: Argumento ontológico, tomismo/esencia-existencia. Abstract Anselm* s ontological argument can be critized from a triple thomistic objec- tion: logical, gnoseological and ontological. The ontological one is based on the fá- \ vored position given by Anselm andthe Ontologists to essence over existence (the |; further being considerad accident of the former). Anselm's error woúld lie ón prefe- rring essence to being, not taking into account the analógica! character of actus es sendi. Key words: ontological argument, thomism, essence-existence. f ,; Realizado por: César Talegón t Recibido: 10-05-94 • Aceptado: 15-07-941. lfl¡if|gpp¡j^psfr^^ Barrio M., J.Revista deFilosofía, 20, 2/1994, pp. 1-22 Introducción El asunto fundamental de lasconsideraciones siguientes es el tratamiento dela triple objeción tomista -lógica, gnoseológicá yontólógica- al argumento a priori (o asimultáneo) empleado por Anselmo de Canterbury para demostrar laexistencia de Dios.
    [Show full text]
  • January–March 2019)
    Studia Gilsoniana A JOURNAL IN CLASSICAL PHILOSOPHY 8:1 (2019) ISSN 2300–0066 (print) ISSN 2577–0314 (online) DOI: 10.26385/SG (prefix) Volume 8, Issue 1 (January–March 2019) INTERNATIONAL ÉTIENNE GILSON SOCIETY & THE POLISH SOCIETY OF THOMAS AQUINAS Studia Gilsoniana ISSN 2300-0066 (print) ISSN 2577-0314 (online) DOI 10.26385/SG (prefix) ACADEMIC COUNCIL Anthony AKINWALE, O.P. – Dominican University, Ibadan, Nigeria Lorella CONGIUNTI – Pontifical Urban University, Rome, Italy Włodzimierz DŁUBACZ – John Paul II Catholic University of Lublin, Poland Adilson F. FEILER, S.J. – University of the Sinos Valley, São Leopoldo, Brazil Urbano FERRER – University of Murcia, Spain Silvana FILIPPI – National University of Rosario, Argentina Peter FOTTA, O.P. – Catholic University in Ruzomberok, Slovakia Rev. José Ángel GARCÍA CUADRADO – University of Navarra, Pamplona, Spain Curtis L. HANCOCK – Rockhurst Jesuit University, Kansas City, MO, USA Juan José HERRERA, O.P. – Saint Thomas Aquinas North University, Tucumán, Argentina John P. HITTINGER – University of St. Thomas, Houston, TX, USA Liboire KAGABO, O.P. – University of Burundi, Bujumbura, Burundi George KARUVELIL, S.J. – JDV–Pontifical Institute of Philosophy and Religion, Pune, India Henryk KIEREŚ – John Paul II Catholic University of Lublin, Poland Renée KÖHLER-RYAN – University of Notre Dame Australia, Sydney, Australia Enrique MARTÍNEZ – Abat Oliba CEU University, Barcelona, Spain Vittorio POSSENTI – Ca’ Foscari University of Venice, Italy Peter A. REDPATH – Adler-Aquinas Institute, Manitou Springs, CO, USA Joel C. SAGUT – University of Santo Tomas, Manila, Philippines James V. SCHALL, S.J. – Georgetown University, Washington D.C., USA Callum D. SCOTT – University of South Africa, Pretoria, South Africa Peter L. P.
    [Show full text]
  • Lonergan's Transposition of Aquinas' Notion of Wisdom
    Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (2009 -) Projects Transforming the Foundation: Lonergan's Transposition of Aquinas' Notion of Wisdom Juliana Vazquez Krivsky Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Vazquez Krivsky, Juliana, "Transforming the Foundation: Lonergan's Transposition of Aquinas' Notion of Wisdom" (2019). Dissertations (2009 -). 888. https://epublications.marquette.edu/dissertations_mu/888 ` TRANSFORMING THE FOUNDATION: LONERGAN’S TRANSPOSITION OF AQUINAS’ NOTION OF WISDOM by Juliana Vazquez Krivsky, B.A., M.A. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December 2019 ABSTRACT TRANSFORMING THE FOUNDATION: LONERGAN’S TRANSPOSITION OF AQUINAS’ NOTION OF WISDOM Juliana Vazquez Krivsky, B.A., M.A. Marquette University, 2019 Medieval philosopher and theologian Thomas Aquinas developed a multifaceted account of wisdom by integrating Aristotelian and Platonic lines of thought with the truths of Christianity. Bernard J.F. Lonergan, SJ (1904-1984), one of the leading Catholic systematic theologians of the twentieth century, transplanted the metaphysical insights of Aquinas into a contemporary philosophy and theology of conscious intentionality constructed around human experiencing, understanding, judging, deciding, and loving. This dissertation reiterates the deceptively simple question first posed by Frederick Crowe: Did Lonergan achieve a deliberate, thoroughgoing transposition of the Thomist metaphysical category of wisdom into a more cognitive-existential context? Through a chronological and detailed interpretation of primary texts, I conclude that wisdom, for Lonergan, is the development of fuller authenticity in the subject.
    [Show full text]
  • Distinctions of Being
    IN DEFENSE OF THE INTUITION OF BEING ]AMES G. HANINK The intuition of being was lived in actu exercito by St. Thomas[ ... ] but I do not know (and this is perhaps due to my ignorance) of a treatise or disquisitio where it has been studied[... ] in actu signato. -Jacques Maritain, Untrammeled Approaches1 I. INTRODUCTION For John Paul II, a Thomistic personalist,2 metaphysics is at the heart of philosophy; and the act of being, actus essendi, is at the heart of metaphysics. "[T]he philosophy of being," he writes, "is based upon the very act of being itself, which allows a full and comprehensive openness to reality as a whole, surpassing every limit to reach the One who brings all things to fulfillment" (Fides et Ratio #97). Jacques Maritain is a key source for any exploration of the actus essendi and, indeed, a thinker whom the Holy Father thanks for his broad contribution to philosophy (Fides et Ratio #74). Maritain insists that an intuition of being is vital to an appreciation of the actus essendi. He places this intellective intuition in the judgment that follows abstractive apprehension; this prior apprehension itself depends on sense perception. In distinguishing between apprehension and judgment, he takes pains not to undermine the unity of the intellect. Yet only in judgment, he claims, does idealism (the thesis that to be is to be present to the perceiver) give way to realism (the thesis that to be is to be the subject of an act of existing). Judgment, he writes, "affirms or posits in the mind" the suppositum; and it does so "as that subject 1 Jacques Maritain, Untrammeled Approaches, trans.
    [Show full text]