Results for 'T. Aquinas'

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  1. S40 (1) Vgl.]. T Johnson, Aquinas and Luther on War and Peace.Thomasius Aquinas - 2003 - Journal of Religious Ethics 3:9.
     
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  2.  12
    An Introduction to the Science of Metaphysics.E. T. - 1956 - Review of Metaphysics 9 (4):706-706.
    An elementary textbook in Thomistic metaphysics. Pedagogical aids include summaries, review questions, and a list of translations of the works of Aquinas.--E. T.
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  3. Summa Theologiae.T. Aquinas - 1966
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  4. Appearance in This List Does Not Preclude a Future Review of the Book. Where They Are Known Prices Are Given Either in $ US or in£ UK. Aberbach, David, Surviving Trauma: Loss, Literature and Psychoanalysis, London, Yale University Press, 1989, 203pp.,£ 16.95 Adams, Ian, The Logic of Political Belief, Hemel Hempstead, Prentice Hall, 1989, 168pp. [REVIEW]T. Airaksinei, M. Bertman, Garciadiego Alvarez, Ramirez Martinez-E., St Thomas Aquinas & Timothy McDermott - 1991 - Mind 100:397.
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  5. Commentary on Aristotle's Physics.T. AQUINAS - 1963
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  6. Treatise on the Virtues.T. Aquinas - 1966
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  7. Treatise on Happiness.T. Aquinas - 1964
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  8.  33
    Index of Names and Subjects.F. U. T. Aepinus, Archibald Alexander, Archibald Alison, John Anderson, Maria Rosa Antognazza, Thomas Aquinas, D. M. Armstrong, Antione Arnauld, J. L. Austin & Johann Sebastian Bach - 2004 - In Terence Cuneo Rene van Woudenberg (ed.), The Cambridge Companion to Thomas Reid. Cambridge University Press. pp. 361.
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  9. Commentary on Saint Paul's Epistle to the Galatians.T. Aquinas - 1966
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  10. Cage, J. 304.E. Ahlman, T. Aquinas, M. Aydede, M. Ayers, K. Barber, Fr Bassenge, W. Baumgartner, W. Beermann, D. Bell & J. Bennett - 2006 - In Markus Textor (ed.), The Austrian Contribution to Analytic Philosophy. Routledge. pp. 324.
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  11. Aristotle: On Interpretation, Commentary by St. Thomas and Cajetan.T. AQUINAS - 1962
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  12. Commentary on the Nichomachean Ethics.T. Aquinas - 1964
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  13. Carnap, Rudolf, 17,114,115 N, 227, 252 Cams, Paul, 43 Chisholm, Roderick, 17 Chomsky, Noam, 130.St Thomas Aquinas, Richard J. Bernstein, Bernard Bosanquet, Robert Brandom, James Henry Breasted, Joseph Brent, Rodney A. Brooks & Wendell T. Bush - 2002 - In F. Thomas Burke, D. Micah Hester & Robert B. Talisse (eds.), Dewey's Logical Theory: New Studies and Interpretations. Vanderbilt University Press.
     
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  14. Engels, F. 71 Esteban, R 79 Etzioni, A. 189,266 Evan, W M. 259 Fastow, A. 167,168.Thomas Aquinas, J. E. Aubert, Urs Novartis Baerlocher, Bai Xincai, P. Baldinger, Bao Zonghao, T. L. Beauchamp, G. S. Becker, D. Bell & G. Benston - 2006 - In Xiaohe Lu & Georges Enderle (eds.), Developing Business Ethics in China. Palgrave-Macmillan.
     
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  15. Summa Theologiae, Vol. LX: The Sacrament of Penance (IIIa Qq. 84-90).T. Aquinas - 1966
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  16. Summa Theologiae, Vol. XXXIX: Religion and Worship (IIa IIae Pp. 80-91).T. Aquinas - 1964
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  17. Treatise on God.T. Aquinas - 1963
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  18. 226 Index of Names.H. R. Sepp, C. Stumpf, Thomas Aquinas, G. H. Von Wright & T. Yagisawa - 2005 - In Arkadiusz Chrudzimski (ed.), Existence, Culture, and Persons: The Ontology of Roman Ingarden. Ontos. pp. 225.
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  19. Aquinas on Creation: Writings on the 'Sentences' of Peter Lombard.Book 2, Distinction 1, Question 1.Thomas Aquinas - 1998 - Brepols Publishers.
    The six articles that comprise Book 2, Distinction 1, Quetion 1 of Aquinas' Writings on the 'Sentences' of Peter Lombard represent his earliest and most succinct account of creation. These texts contain the essential Thomistic doctrines on the subject, and are here translated into English for the first time, along with an introduction and analysis.
     
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  20. Aquinas: Political Writings.Thomas Aquinas - 2002 - Cambridge University Press.
    Thomas Aquinas is a massive figure in the history of western thought and of the Catholic church. In this major addition to the Cambridge Texts series Robert Dyson has chosen texts by Aquinas that show his development of a Christian version of the philosophy of Aristotle, its contrast with the Augustinian thought that had coloured so much political thinking in the previous eight centuries, and St Thomas's views as to the purpose of government, constitutions, and the relations between (...)
     
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  21.  6
    What the Problem with Aquinas Isn't.Mark T. Nelson - 2006 - New Blackfriars 87 (1012):605-616.
    Bertrand Russell famously said of Thomas Aquinas, ‘There is little of the true philosophic spirit in Aquinas. He does not, like the Platonic Socrates, set out to follow wherever the argument may lead.’ Russell’s criticism here presupposes that philosophical beliefs ought to ‘track’ the conclusions of the best arguments but that Aquinas’ religious commitments prevent his beliefs from doing this. Elsewhere, I have defended Aquinas from this ‘Failure to Track’ objection on the grounds that it enshrines (...)
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  22.  3
    324 Bibliography Aquinas, T.(1920) The Summa Theologica of St. Thomas Aquinas. 2nd and Rev.M. Artigas, T. F. Glick & R. A. Martínez - 2012 - In Stephen Dilley & Nathan J. Palpant (eds.), Human Dignity in Bioethics: From Worldviews to the Public Square. Routledge. pp. 13--3.
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    Twenty-Eighth Award of the Aquinas Medal to Jean T. Oesterle.Ralph M. McInerny - 1984 - Proceedings and Addresses of the American Philosophical Association 58:15.
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    Aquinas on the Divine Ideas as Exemplar Causes. By Gregory T. Doolan: Book Reviews. [REVIEW]Patrick Madigan - 2009 - Heythrop Journal 50 (4):725-725.
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    Aquinas on Saying That God Doesn’T Exist.Gareth B. Matthews - 1963 - The Monist 47 (3):472-477.
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    Joyce and Aquinas. William T. Noon.Harry Levin - 1958 - Speculum 33 (3):426-427.
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    Life and Work of Adriaan T. Peperzak, 2016 Aquinas Medal Recipient.Jeffrey Bloechl - unknown - Proceedings of the American Catholic Philosophical Association:21-24.
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  28.  11
    "Modus Et Forma": A New Approach to the Exegesis of Saint Thomas Aquinas with an Application to the "Lectura Super Epistolam Ad Ephesios"Christopher T. Baglow.Thomas Prügl - 2004 - Speculum 79 (2):446-448.
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    Award of the Aquinas Medal to Mary T. Clark.W. Norris Clarke - 1988 - Proceedings of the American Catholic Philosophical Association 62:15-17.
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    The Root of Friendship: Self-Love and Self-Governance in Aquinas. By Anthony T. Flood.Paul Kucharski - 2015 - American Catholic Philosophical Quarterly 89 (4):730-733.
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    Why Didn't Jesus Write a Book? Aquinas on the Teaching of Christ.J. Mark Armitage - 2008 - New Blackfriars 89 (1021):337-353.
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    Award of the Aquinas Medal to Mary T. Clark.W. Norris Clarke - 1988 - Proceedings of the American Catholic Philosophical Association 62:15-17.
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  33.  5
    The Root of Friendship: Self‐Love & Self‐Governance in Aquinas. By Anthony T. Flood. Pp. Xix, 164, Washington, D.C., The Catholic University of America Press, 2014, £48.76. [REVIEW]Patrick Madigan - 2015 - Heythrop Journal 56 (4):696-697.
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  34.  3
    Aquinas on Saying That God Doesn’T Exist.Gareth B. Matthews - 1963 - The Monist 47 (3):472-477.
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  35. Aquinas Medal Award to Mary T. Clark.W. Norris Clarke - 1988 - Proceedings and Addresses of the American Philosophical Association 62:15.
     
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  36. St. Thomas Aquinas-Philosophical Texts. Trans. T. Gilby. [REVIEW]D. P. Henry - 1953 - Mind 62:421.
     
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  37. Emphasized Orality-Article Structuring and the Ordo-Disciplinae in Aquinas, T.'Summa Theologiae'.W. Metz - 1996 - Philosophisches Jahrbuch 103 (1):48-61.
     
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  38.  24
    Being and Essence Revisited: Reciprocal Logoi and Energies in Maximus the Confessor and Thomas Aquinas, and the Genesis of the Self-Referring Subject.Nikolaos Loudovikos - 2016 - Revista Portuguesa de Filosofia 72 (1):117-146.
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    Neither Enemy Nor Friend: Nature as Creation in the Theology of Saint Thomas Aquinas.Stephen J. Pope - 1997 - Zygon 32 (2):219-230.
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    Is God His Essence? The Logical Structure of Aquinas' Proofs for This Claim.Tomasz Kąkol - 2013 - Philosophia 41 (3):649-660.
    In this article I consider whether Aquinas’ arguments for the claim that God is His essence are conclusive, and what was his purpose of upholding this thesis. I show his proofs from Summa Theologiae and Summa Contra Gentiles to be problematic and argue that the defense of Aquinas’ views on that matter suggested by certain remarks of P. T. Geach is flawed.
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  41. Mental Acts and Mechanistic Psychology in Descartes' Passions.Gary Hatfield - 2008 - In Neil Robertson, Gordon McOuat & Tom Vinci (eds.), Descartes and the Modern. Cambridge Scholars Press. pp. 49-71.
    This chapter examines the mechanistic psychology of Descartes in the _Passions_, while also drawing on the _Treatise on Man_. It develops the idea of a Cartesian “psychology” that relies on purely bodily mechanisms by showing that he explained some behaviorally appropriate responses through bodily mechanisms alone and that he envisioned the tailoring of such responses to environmental circumstances through a purely corporeal “memory.” An animal’s adjustment of behavior as caused by recurring patterns of sensory stimulation falls under the notion of (...)
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  42.  23
    On the Need for a Philosophy of Nature and on Aquinas’s Help in Sketching One.Rémi Brague - 2015 - Proceedings of the American Catholic Philosophical Association 89:35-43.
    A philosophy of nature is an urgent need if we want to avoid falling back into the Gnostic view of the world and of man’s place in it that modern science can’t help fostering. The medieval idea of the world as the creation of stable natures by a rational and benevolent God should provide us with useful guidelines. In particular, Aquinas gives us valuable hints about how our scientific knowledge of nature might help us to get a correct appreciation (...)
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  43.  31
    On the Lack of ‘True Philosophic Spirit’ in Aquinas: Commitment V. Tracking in Philosophic Method.Mark T. Nelson - 2001 - Philosophy 76 (2):283-296.
    Bertrand Russell famously disparaged Thomas Aquinas as having ‘little of the true philosophic spirit’, because ‘he does not, like the Platonic Socrates, set out to follow wherever the argument may lead.’ Like many of Russell's pronouncements, this is breathtakingly supercilious and unfair. Still, even an enthusiastic admirer of Aquinas may worry that there is something in it, that there is something wrong with religious ‘commitments’ in philosophy. I examine Russell's objection by comparing standards of permissibility in epistemology with (...)
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  44.  3
    Is the effort an essential feature of the will? An approach to William James from Thomas Aquinas's Psychology.David Téllez Maqueo - 2018 - Veritas: Revista de Filosofía y Teología 40:29-47.
    Resumen William James hace del sentimiento de esfuerzo un elemento característico del querer; de modo que su presencia sería señal indiscutible de que se trata de un acto propiamente voluntario, y su ausencia una prueba de que la voluntad estaría faltando. Esta consideración aún vigente ha contribuido a la afirmación de que el poder de la voluntad depende del mayor o menor esfuerzo para ejecutar un acto: de donde, a mayor esfuerzo, mayor voluntad. El propósito de este artículo es mostrar (...)
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  45.  13
    Disputing the Unity of the World: The Importance of Res and the Influence of Averroes in Giles of Rome's Critique of Thomas Aquinas Concerning the Unity of the World.Graham James McAleer - 1998 - Journal of the History of Philosophy 36 (1):29-55.
    Disputing the Unity of the World: The Importance of Res and the Influence of Averroes in Giles of Rome's Critique of T homas Aquinas concerning the Unity of the World G. j. MCALEER 1. INTRODUCTION tILES OF ROME earned, after a decidedly difficult start, the most complete honors open to an academic religious in the Middle Ages. Joining the Hermits of St. Augustine at age 14, he became the first regent master of his order at the University of Paris (...)
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  46. Le mal a-t-il une réalité ontologique: Approche comparative chez Saint Thomas et le Pseudo-Denys.O. Perru - 1998 - Recherches de Science Religieuse 86 (2):169-200.
    Le regard théologique sur la question du mal a progressé en Occident grâce à la lecture des Noms divins de Denys, et à l'analyse scientifique de Thomas d'Aquin. Il est cependant intéressant de souligner le nouvel ordre et les rectifications que Thomas d'Aquin apporte à la pensée de Denys dont il est tributaire. Imprégné de la philosophie néoplatonicienne, Denys apparaît dans son ouvrage comme faisant une théologie de l'amour et du Bien. Le Bien y est non seulement objet d'amour, mais (...)
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  47. Varieties of Dualism: Swinburne and Aquinas.Jason T. Eberl - 2010 - International Philosophical Quarterly 50 (1):39-56.
    Thomas Aquinas argues that matter is informed by a rational soul to compose a human person. But a person may survive her body’s death since a rational soul is able to exist and function without matter. This leads to the typical characterization of Aquinas as a dualist. Thomistic dualism, however, is distinct from both Platonic dualism and various accounts of substance dualism offered by philosophers such as Richard Swinburne. For both Plato and Swinburne, a person is identical to (...)
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  48.  27
    Aquinas on the Nature of Human Beings.Jason T. Eberl - 2004 - Review of Metaphysics 58 (2):333 - 365.
    IN THIS PAPER, I PROVIDE A FORMULATION of Thomas Aquinas’s account of the nature of human beings for the purpose of comparing it with other accounts in both the history of philosophy and contemporary analytic philosophy. I discuss how his apparently dualistic understanding of the relationship between soul and body yields the conclusion that a human being exists as a unified substance composed of a rational soul informing, that is, serving as the specific organizing principle of, a physical body. (...)
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  49. Why There Can't Be a Self-Explanatory Series of Infinite Past Events.Steven M. Duncan - manuscript
    Based on a recently published essay by Jeremy Gwiazda, I argue that the possibility that the present state of the universe is the product of an actually infinite series of causally-ordered prior events is impossible in principle, and thus that a major criticism of the Secunda Via of St. Thomas is baseless after all.
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  50.  51
    The Causality of the Divine Ideas in Relation to Natural Agents in Thomas Aquinas.Gregory T. Doolan - 2004 - International Philosophical Quarterly 44 (3):393-409.
    According to Thomas Aquinas, the ideas in the mind of God serve two distinct although interrelated roles: (1) as epistemological principles accounting for God’s knowledge of things other than himself, and (2) as ontological or causal principles involved in God’s creative activity. This article examines the causal role of the divine ideas by focusing on their relation to natural agents. Given Thomas’s observation that from God’s intellect “forms flow forth (effluunt) into all creatures,” the article considers whether the causality (...)
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