Aquinas

L'autodifesa In Tommaso D'Aquino

by Mario Ricciardi

"Depositum gladius non debet restitui furioso: Precepts, synderesis and virtues in Saint Thomas Aquinas"

by Ana Marta González

The Thomist, vol. 63, nº. 2, pp. 217-240, 1999. ISSN 0040-6325

Moral, Filosofía Moral y Metafísica en Santo Tomás de Aquino

by Ana Marta González

Pensamiento, vol. 56, pp. 439-467, 2000. ISSN 0031-4749

"Depositum gladius non debet restitui furioso: Precepts, synderesis and virtues in Saint Thomas Aquinas"

by Ana Marta González

The Thomist, vol. 63, nº. 2, pp. 217-240, 1999. ISSN 0040-6325

Moral, Filosofía Moral y Metafísica en Santo Tomás de Aquino

by Ana Marta González

Pensamiento, vol. 56, pp. 439-467, 2000. ISSN 0031-4749

"Las fuentes de la moralidad a la luz de la ética aristotélica de la virtud"

by Ana Marta González

apientia, vol. LVI, pp. 357-377, 2001. ISSN 0036-4703

“‘Can We Talk Theologically?’ – A Reply”

by Bruce Paolozzi

Conference proceedings, Thinking The Medieval Legacy For Contemporary Theology: An Encounter Between Medieval Thought And Postmodern Challenges, University of Notre Dame Press, Forthcoming.

Concepts in Aristotle and Aquinas: Implications for current theoretical approaches in the psychology of concepts

by Christina Gagne

Spalding, T. L. & Gagné, C. L. (2012, March). Concepts in Aristotle and Aquinas: Implications for current theoretical approaches in the psychology of concepts. Talk presented at the Midwinter Meeting of the Society for Theoretical and Philosophical Psychology (Div. 24 of the American Psychological Association). Austin, TX.

Nature and Spirit in the Thought of Thomas Aquinas

by Joseph Morgan-Smith

Submitted for the course “Aquinas and Thomism,” with Dr. Simon Oliver, toward an MA in Systematic and Philosophical Theology from the Department of Theology and Religious Studies at The University of Nottingham

In this essay I am concerned with defending two theses. In the first part I will argue that, for Thomas Aquinas,... more In this essay I am concerned with defending two theses. In the first part I will argue that, for Thomas Aquinas, humans necessarily lack the natural capacity to reach our final telos in beatific vision. This deep human problem is intrinsic to Aquinas’ anthropology and is, therefore, logically prior prelapsarian. Then in the second part I will argue that both law and grace, (especially the theological virtues), which together for Aquinas constitute the solution to the problem, can rightly be labeled Spirit. The outcome is that law and virtue, which traditionally have been considered keystones of ethical theory, are found properly under the rubric of soteriology and pneumatology.

L'anima in Tommaso D'Aquino, morte cerebrale e problemi in bioetica

by Elena Postigo Solana

Anatomy of a Cargo Cult: Virginity, Relic Envy, and Hallowed Boxes

by Ryan Byrne

Resurrecting the Brother of Jesus, eds. Ryan Byrne and Bernadette McNary-Zak (University of North Carolina Press, 2009) pp. 137-186

Santo Tomás de Aquino y el Motor Inmóvil - Aquinas and the Unmoved Mover

by David Torrijos-Castrillejo

"Revista Española de Filosofía Medieval," 18 (2011) 123-135

Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the... more Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the final cause of heaven, which by moving strives to imitate the divine rest. Aquinas seems to agree with him. However his interpretation is original and philosophically more satisfactory: God is the efficient cause of the world, not only as creator, but also as it´s ruler. In this way God is also the final cause.

Debió de ser Alejandro de Afrodisia quien introdujo la idea de que el motor inmóvil de Aristóteles era causa eficiente sólo en la medida en que fuera la causa final del alma del cielo que, moviéndose, aspiraba a imitar la quietud divina. Santo Tomás de Aquino parece estar de acuerdo. Sin embargo, su solución es original y logra dar una explicación filosóficamente más coherente: Dios es causa eficiente del mundo no sólo como creador, sino también como su gobernante. Por esa misma razón es también causa final.

St. Thomas Aquinas's notion of natural law

by peter odianosen

Ci può essere amicizia tra umani e animali? Tommaso d’Aquino e Barbara Smuts

by Stefano Perfetti

in «Teoria», (2009/2), pp. 79-91.

This paper compares the opposite views of Thomas Aquinas and contemporary primatologist Barbara Smuts. According to... more This paper compares the opposite views of Thomas Aquinas and contemporary primatologist Barbara Smuts. According to the former, for human beings it is not appropriate to feel love or friendship toward non-human animals (a detailed analysis of Summa Theologiae IIa-IIae, q. 25, art. 3 and other related passages is provided). According to the latter, relations with non-human animals should be thought in terms of intersubjectivity, thus can include love and friendship.

Quando è più virtuosa la disobbedienza. Tommaso d’Aquino su legge naturale, leggi umane e legittimità di resistenza

by Stefano Perfetti

in S. Perfetti (a c. di), Scientia, Fides, Theologia. Studi di filosofia medievale in onore di Gianfranco Fioravanti, ETS, Pisa 2011, pp. 217-251

Aquinas, Dante, and the Poetics of the Middle Ages

by Brendan Sammon

Presented at the Patristic, Medieval, and Renaissance Conference at Villanova University, 2008.

This paper highlights some of the primary elements of the poetics of the middle ages by focusing on two of its most... more This paper highlights some of the primary elements of the poetics of the middle ages by focusing on two of its most well known figures, Thomas Aquinas and Dante Alighieri. The term ‘poetics’ is not easily associate with the Middle Ages, a period thought by most to have been a vast, lifeless, desert in which the Western world wandered until it was finally brought into the “promise land” of Enlightenment. One of the greatest achievements of the middle ages was scholasticism, which was marked by concerns for order, intelligibility, and clarity. Textually these concerns began to manifest themselves in the work of Anselm of Canterbury, Anselm of Laon, Peter Abelard, Peter Lombard and many others. But nowhere did scholasticism’s order, intelligibility and clarity appear more refined than in the immense corpus of Thomas Aquinas, meriting him the title of “Prince of the Scholastics.” Consequently, scholasticism was and remains characterized as a sensibility more associated with systems, structure and scientific precision than with poetics. This paper will challenge this view and instead argue that there was a rich poetic sensibility running throughout the middle ages. It is well known that Dante’s most prominent influence was the scholastic sensibility in which he was reared, and, as some Dante scholars have argued (e.g., Wicksteed) the influence of Thomas Aquinas was particularly present. Using Aquinas as representative, this paper will investigate the poetics of the middle ages that culminated in the work of Dante Alighieri by addressing the question: how could an age that was concerned only with system, structure and scientific precision give birth to the brilliance of Dante?

La rémunération du capital à la lumière de la doctrine traditionnelle de l'Eglise catholique

by Denis Ramelet

Catholica, n° 86, Paris, 2005, pages 13-25

La absolutizaciôn de la esencia como axioma fundamental de la metafísica tomista

by Hector Ferreiro

En: Patristica et Medievalia, XXVIII, Buenos Aires, 2007, pp. 83-97.

"Collapsing the Sacred and the Profane: Pan-sacramental & Panentheistic Possibilities in Aquinas and the Implications for Spirituality"

by Hans Gustafson

The Heythrop Journal. doi: 10.1111/j.1468-2265.2011.00684.x

Relations without Forms: Some Consequences of Aquinas’s Metaphysics of Relations

by Thomas M. Ward

Vivarium 48:3-4 (2010), pp.279-301

This article presents a new interpretation and critique of some aspects of Aquinas’s metaphysics of relations, with... more This article presents a new interpretation and critique of some aspects of Aquinas’s metaphysics of relations, with special reference to a theological problem—the relation of God to creatures—that catalyzed Aquinas’s and much medieval thought on the ontology of relations. I will show that Aquinas’s ontologically reductive theory of categorical real relations should equip him to identify certain relations as real relations, which he actually identifies as relations of reason, most notably the relation of God to creatures.