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  1. Zur mittelalterlichen Herkunft einiger Theoreme in der modernen Aristoteles-Interpretation.Erwin Sonderegger - 2024 - Amsterdam / Philadelphia: John Benjamins Publishing Company.
    Der hier vorliegende Text befasst sich mit der Rezeption von Aristoteles’ Metaphysik Λ bei Albertus Magnus und Thomas von Aquin. Er stellt das Material bereit für die Auswertung, die als Band 61 der Bochumer Studien zur Philosophie unter dem Titel Zur mittelalterlichen Herkunft einiger Theoreme in der modernen Aristoteles-Interpretation Eine Fallstudie anhand der Kommentare von Albertus Magnus und Thomas von Aquin zu Aristoteles’ Metaphysik Λ, bei John Benjamins Publishing Company, Amsterdam / Philadelphia 2024, erscheinen wird. **************************** This text deals with (...)
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  2. Causal Power and Perfection: Descartes' Second A Posteriori Argument for the Existence of God.Samuel Murray - forthcoming - Review of Metaphysics.
    The third Meditation is typically understood to contain two a posteriori arguments for the existence of God. I focus on the second argument, where Descartes proves the existence of God partly in virtue of proving that Descartes cannot be the cause of himself. To establish this, Descartes argues that if he were the cause of himself, then he would endow himself with any conceivable perfection. The justification for this claim is that bringing about a substance is more difficult than creating (...)
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  3. Why Are Accidents Included under Being per se?Elliot Polsky - forthcoming - Nova et Vetera.
    In In V Metaphysics, lec. 9, Aquinas distinguishes between “being by accident” (ens per accidens) and “being by itself” (ens per se) and includes the nine accidental categories under the latter. But isn’t substance a being per se while accidents are, by definition, accidental beings? Several authors—including Ralph McInerny, Paul Symington, and Greg Doolan—have offered explanations of this strange classification. Drawing on an overlooked parallel text in the Posterior Analytics commentary and on Aquinas’s critique of Avicenna’s understanding of accidental denominatives, (...)
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  4. The Modern Semantic Principles Behind Gilson’s Existential Interpretation of Aquinas (Part 1).Elliot Polsky - forthcoming - Studia Gilsoniana.
    Gilson’s Being and Some Philosophers (BSP) has been widely influential well beyond Thomistic circles, but its modern historical sources and logical consequences call for further investigation. The first part of this two-part article explores three modern semantic assumptions or principles without which BSP’s innovated theory of existential judgment cannot be fully appreciated—the existential neutrality of the copula ubiquitous among modern logicians; Kant’s introduction of a positing or “thetic” function of judgment, the understanding of which evolved in nineteenth-century logic; and the (...)
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  5. Aquinas on Persons, Psychological Subjects, and the Coherence of the Incarnation.Christopher Hauser - 2022 - Faith and Philosophy 39 (1):124-157.
    The coherence objection to the doctrine of the Incarnation maintains that it is impossible for one individual to have both the attributes of God and the attributes of a human being. This article examines Thomas Aquinas’s answer to this objection. I challenge the dominant, mereological interpretation of Aquinas’s position and, in light of this challenge, develop and defend a new alternative interpretation of Aquinas’s response to this important objection to Christian doctrine.
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  6. St. Thomas Aquinas's Concept of a Person.Christopher Hauser - 2022 - NTU Philosophical Review 64:191-230.
    This article develops an argument in defense of the claim that Aquinas holds that there are some kinds of activities which can be performed only by persons. In particular, it is argued that Aquinas holds that only persons can engage in the activities proper to a rational nature, e.g., the activities of intellect and will. Next, the article turns to discuss two implications of this thesis concerning Aquinas’s concept of a person. First, the thesis can be used to resolve a (...)
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  7. La preuve aristotélicienne de l’éternité de l’Univers est-elle scientifique ou dialectique ?Guy-François Delaporte - forthcoming - Grand Portail Thomas D'Aquin.
    The object of our reflection is to examine whether Aristotle's proof of the eternity of the Universe has a scientific character or only a dialectical one, as Thomas Aquinas claims. On this response depends faith in Creation. -/- L’objet de notre réflexion est d’examiner si la preuve de l’éternité de l’Univers avancée par Aristote a un caractère scientifique ou bien seulement dialectique, comme le prétend Thomas d’Aquin. De cette réponse dépend la foi en la Création.
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  8. Three Medieval Aristotelians on Numerical Identity and Time.John Morrison - forthcoming - In Oxford Studies in Medieval Philosophy.
    Aquinas, Ockham, and Burdan all claim that a person can be numerically identical over time, despite changes in size, shape, and color. How can we reconcile this with the Indiscernibility of Identicals, the principle that numerical identity implies indiscernibility across time? Almost all contemporary metaphysicians regard the Indiscernibility of Identicals as axiomatic. But I will argue that Aquinas, Ockham, and Burdan would reject it, perhaps in favor of a principle restricted to indiscernibility at a time.
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  9. La ontología de Tomás de Aquino: Punto culminante y punto de inflexión de la teología metafísica.Hector Ferreiro - 2011 - Ângulo 127:31-37.
    El objetivo del presente trabajo es poner de manifiesto las dificultades que implica desde su origen mismo la estructura argumentativa adoptada en este respecto por Tomás y, ulteriormente, mostrar que dicha estructura contiene el germen de su propia disolución, así como tendencialmente también el de la disolución de la metafísica teológica como disciplina filosófica.
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  10. The Problem of Thomistic Parts.James Dominic Rooney - forthcoming - Dialectica.
    Thomas Aquinas embraces a controversial claim about the way in which parts of a substance depend on the substance’s substantial form. On his metaphysics, a ‘substantial form’ is not merely a relation among already existing things, in virtue of which (for example) the arrangement or configuration of those things would count as a substance. The substantial form is rather responsible for the identity or nature of the parts of the substance such a form constitutes. Aquinas’ controversial claim can be roughly (...)
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  11. Aquinas on Aristotle's Theology. [REVIEW]Zita Toth - 2016 - Themelios 41:545-547.
  12. Ser, existencia y facticidad.David Torrijos Castrillejo - 2021 - In Manuel Alejandro Serra Pérez (ed.), La cualidad metafísica del ser respecto a la forma: Estudio de la crítica de Lawrence Dewan a Étienne Gilson. Pamplona: EUNSA. pp. 93-108.
    This paper tries to understand existence as identified with Aquinas' esse in a right way. The author distinguishes among facticity and existence, because facticity it a mere negative understanding of existence as the negation of nothing. But existence is not only a negative thing, but a positive one, therefore it is not still described by this negative definition. Existence includes facticity but is not only facticity. Existence is the actuality of essence and that description does not diminish Aquinas' understanding of (...)
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  13. Reconstructing Aquinas's World.Thomas M. Ward - 2016 - Oxford Studies in Medieval Philosophy 4 (1).
    This article focuses on some topics in Jeffrey Brower’s recent and excellent book, Aquinas’s Ontology of the Material World: Change, Hylomorphism, and Material Objects. Part of Brower’s goal for the book is to reconstruct Aquinas’s views. I offer some reflections on Brower’s use of this metaphor of reconstruction, before considering four topics in some detail. These are: 1. Brower’s discussion of the relation between Aristotle’s Ten Categories and the not-obviously-connected four-fold division of being into substance, form, prime matter, and accidental (...)
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  14. Jugement de séparation et sujet de la métaphysique.Guy-François Delaporte - 2019 - Grand Portail Thomas d'Aquin 76:1-32.
    Résumé : Avec ce second dialogue, Salviati veut lever les difficultés de Simplicio sur la distinction réelle d’essence et d’être ainsi que sur la notion d’acte d’être (actus essendi). Ayant le sentiment d’avoir brûlé les étapes, il lui propose de revenir en amont sur la détermination du sujet exact de la métaphysique selon Thomas d’Aquin. Il progressera en deux points : le passage de “l’être premier perçu” à “l’être commun” ou “être en tant qu’être” par un jugement dit de “séparation”, (...)
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  15. Hegel and Aquinas on Self-Knowledge and Historicity.Michael Baur - 1994 - Proceedings of the American Catholic Philosophical Association 68:125-134.
    The Hegelian and the Thomistic accounts of self-knowledge are solidly Aristotelian in their origins and motivations. In their conclusions and consequences, however, the two accounts exhibit significant differences. Hegel argues that genuine self-knowledge is necessarily social and historical, while Aquinas says nothing about history or society in his account of self-knowledge. The aim of this paper is not to decide the issue concerning historicity in favor of either Hegel or Aquinas. The aim here is rather to address a prior question: (...)
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  16. The Principle Omne quod movetur ab alio movetur in Medieval Physics.James Weisheipl - 1965 - Isis 56:36-45.
  17. Time and Existence.Ludger Honnefelder - 2009 - In Ludger Honnefelder, Benedikt Schick & Edmund Runggaldier (eds.), Unity and Time in Metaphysics. Walter de Gruyter. pp. 198-209.
    The different meanings of the word "to be" have interested philosophers at least since Aristotle. In my paper, I would like to draw attention to the following question: in what way "to be", when predicating actual existence of an individual, is connected with time and how it refers to the individual and its real change. I want to do this by presenting Thomas Aquinas' interpretation of the Aristotelian analysis of the different means of the word "to be" referring to Peter (...)
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  18. The Nature of Metaphysics.Antonio Moreno - 1966 - The Thomist 33 (2):109-135.
    This work includes contributions by grice, pears, strawson, hampshire, williams, buchdahl, gardiner, murdoch, and warnock. the general consensus of opinion seems to be that metaphysics is characterized by being conceptual revision. these philosophers also agree that there is no real future for such metaphysical enquiries. (staff).
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  19. On the ‘Being’ of Metaphysics.Vincent E. Smith - 1946 - New Scholasticism 20 (1):72-84.
  20. The Metaphysicshttps://philpapers.org/rec/BAUTMO?edit=1# of Being of St. Thomas in a Historical Perspective by Leo J. Elders. [REVIEW]Michael Baur - 1995 - American Catholic Philosophical Quarterly 69 (1):101-103.
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Aquinas: Being
  1. The Real Distinction between Supposit and Nature in Angels in Thomas Aquinas.Elliot Polsky - forthcoming - Proceedings of the American Catholic Philosophical Association.
    It is universally acknowledged that, for St. Thomas, there is a distinction between human persons or supposits and their natures or essences. But it is usually thought that there is no parallel distinction between the angelic person or supposit and its nature. Yet, as this paper argues, Aquinas consistently puts forward just such a distinction. This paper surveys Aquinas’s arguments for the unique identity of God with his essence and the corresponding distinctions between created persons and their essences, showing in (...)
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  2. L'esse est constitué par les principes de l'essence.Guy-François Delaporte - 2023 - Grand Portail Thomas D'aquin.
    In this paper, we would like to share a view of Thomas Aquinas’ metaphysics which differs significantly from the “doxa of the act of being” currently widespread among Thomistic philosophers. -/- Nous voudrions faire part ici d’une vision de la métaphysique de Thomas d’Aquin qui diverge sensiblement de la “doxa de l’acte d’être” actuellement répandue parmi les philosophes thomistes.
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  3. A recuperação da unidade do ser na refutação de Tomás de Aquino contra os averroístas na teoria do intelecto separado do corpo.Eliandro da Costa Cordeiro - 2022 - Teologia Brasileira 95:1-10.
Aquinas: Essence and Existence
  1. The Semantics of Divine Esse in Boethius.Elliot Polsky - forthcoming - Nova et Vetera.
    Boethius identifies God both with esse ipsum and esse suum. This paper explains Boethius's general semantic use of "esse" and the application of this use to God. It questions the helpfulness of attributing to Boethius "existence" words and argues for a more robust role in Boethius’s thought for Hilary of Poitiers’s and Augustine’s exegeses of Exodus 3:14-15 than has been acknowledged in recent scholarship.
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  2. L'esse est constitué par les principes de l'essence.Guy-François Delaporte - 2023 - Grand Portail Thomas D'aquin.
    In this paper, we would like to share a view of Thomas Aquinas’ metaphysics which differs significantly from the “doxa of the act of being” currently widespread among Thomistic philosophers. -/- Nous voudrions faire part ici d’une vision de la métaphysique de Thomas d’Aquin qui diverge sensiblement de la “doxa de l’acte d’être” actuellement répandue parmi les philosophes thomistes.
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  3. The Thomistic Distinction between the Act of Understanding and the Formation of a Mental Word: Intelligere and Dicere in Aquinas.Andres Ayala - 2022 - The Incarnate Word 9 (1):33-49.
    What is the distinction between understanding and forming a concept? In my view, for Aquinas, intelligere (the act of understanding) and dicere (the forming of a verbum or mental word) are not two different acts, but simply two different aspects of the same act of understanding. In the following, I will explore more in depth what this distinction means for Aquinas. Firstly, I will give a mostly doctrinal or systematic overview of the issue and, secondly, I will support my claims (...)
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  4. «absoluta Consideratio Naturae»: Tommaso d'Aquino e la dottrina avicenniana dell'essenza.Giorgio Pini - 2004 - Documenti E Studi Sulla Tradizione Filosofica Medievale 15:387-438.
    Lo studio si pone due domande sulla dottrina dell'essenzialismo, desunta dalla posizione di Avicenna sull'essenza : 1) come fu possibile per gli autori del Due e Trecento interpretare la dottrina aristotelica dell'essenza come dottrina dell'indifferenza dell'essenza all'individualità e all'universalità; 2) come poterono autori che sostenevano dottrine diverse fra loro appellarsi tutti alla risposta di Avicenna. In questo studio è presa in esame la posizione di Tommaso, soprattutto in quanto nell'evoluzione del suo pensiero non dette alla dottrina dell'indifferenza dell'essenza la medesima (...)
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Aquinas: Substance and Accidents
  1. Causal Powers as Accidents: Thomas Aquinas’s View.Simona Vucu - 2020 - Dialogue 59 (1):81-100.
    I argue that Thomas Aquinas maintains the view that powers are accidental to their bearers not because powers pertain to bearers with limited essences, but because their bearers have limited actual being. Power tracks not only the essence of something but also its actual existence. Things have powers that are causally relevant when these things exist, that is, the nature of a power is determined by a thing’s essence, but the actual being of the thing of that essence accounts for (...)
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Aquinas: Form and Matter
  1. Aquinas and the Varieties of Dependence.Paolini Paoletti Michele - forthcoming - Dialectica.
    I wish to prove in this article that Thomas Aquinas was a metaontological pluralist, i.e., that he held that there are many, non-equivalent and irreducible dependence relations in the universe. In this respect, I shall focus on Aquinas' doctrine of the four causes and on the dependence relationships between matter and form in material substances. Subsequently, I shall also reconstruct Aquinas' doctrines by explicitly appealing to metaontological pluralism. I shall explore two routes towards Aquinas' metaontological pluralism: one based on cases (...)
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  2. Zabarella on Prime Matter and Extension.Berman Chan - 2022 - Philosophia 50 (5):2405-2422.
    The 16th and 17th centuries witnessed a philosophical shift that would help pave the way for modern science, a shift from metaphysical theories of material objects to other views embracing only the empirically-accessible parts of material things. One much-debated topic in the course of this shift was regarding prime matter. The late scholastic Jacobus Zabarella (1533-1589) arrived upon his views about prime matter via his version of the regressus method, a program for a sort of scientific reasoning. In his De (...)
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  3. Good, Actually: Aristotelian Metaphysics and the ‘Guise of the Good’.Adam M. Willows - 2022 - Philosophy 97 (2):187-205.
    In this paper I argue that both defence and criticism of the claim that humans act ‘under the guise of the good’ neglects the metaphysical roots of the theory. I begin with an overview of the theory and its modern commentators, with critics noting the apparent possibility of acting against the good, and supporters claiming that such actions are instances of error. These debates reduce the ‘guise of the good’ to a claim about intention and moral action, and in so (...)
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Aquinas: Actuality and Potentiality
  1. The Real Distinction between Supposit and Nature in Angels in Thomas Aquinas.Elliot Polsky - forthcoming - Proceedings of the American Catholic Philosophical Association.
    It is universally acknowledged that, for St. Thomas, there is a distinction between human persons or supposits and their natures or essences. But it is usually thought that there is no parallel distinction between the angelic person or supposit and its nature. Yet, as this paper argues, Aquinas consistently puts forward just such a distinction. This paper surveys Aquinas’s arguments for the unique identity of God with his essence and the corresponding distinctions between created persons and their essences, showing in (...)
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  2. Powerful Logic: Prime Matter as Principle of Individuation and Pure Potency.Paul Symington - 2020 - Review of Metaphysics 73 (3):495-529.
    A lean hylomorphism stands as a metaphysical holy grail. An embarrassing feature of traditional hylomorphic ontologies is prime matter. Prime matter is both so basic that it cannot be examined (in principle) and its engagement with the other hylomorphic elements is far from clear. One particular problem posed by prime matter is how it is to be understood both as a principle of individuation for material substances and as pure potency. I present Thomas Aquinas’s way of squeezing some intelligibility out (...)
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  3. Good, Actually: Aristotelian Metaphysics and the ‘Guise of the Good’.Adam M. Willows - 2022 - Philosophy 97 (2):187-205.
    In this paper I argue that both defence and criticism of the claim that humans act ‘under the guise of the good’ neglects the metaphysical roots of the theory. I begin with an overview of the theory and its modern commentators, with critics noting the apparent possibility of acting against the good, and supporters claiming that such actions are instances of error. These debates reduce the ‘guise of the good’ to a claim about intention and moral action, and in so (...)
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Aquinas: Human Nature
  1. The Real Distinction between Supposit and Nature in Angels in Thomas Aquinas.Elliot Polsky - forthcoming - Proceedings of the American Catholic Philosophical Association.
    It is universally acknowledged that, for St. Thomas, there is a distinction between human persons or supposits and their natures or essences. But it is usually thought that there is no parallel distinction between the angelic person or supposit and its nature. Yet, as this paper argues, Aquinas consistently puts forward just such a distinction. This paper surveys Aquinas’s arguments for the unique identity of God with his essence and the corresponding distinctions between created persons and their essences, showing in (...)
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  2. The Personalism of Edith Stein: A Synthesis of Thomism and Phenomenology.Robert McNamara - 2023 - Washington, DC, USA: Catholic University of America.
    Edith Stein’s life and thought intersect with many important movements of life and thought in the twentieth century. Through her life and eventual martyrdom, she gave witness to the primacy of truth and faith in the face of political totalitarianism, and in her philosophical works, she contributed to a synthesis of phenomenological thought with the thought of Thomas Aquinas and the living philosophy of Thomism, while also progressively advancing a compelling form of philosophical personalism. As a result, Stein represents one (...)
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  3. Il dolore dell’anima separata. Giovanni di Napoli e il consolidamento dell’escatologia tomista.Maria Evelina Malgieri - 2023 - Noctua 10 (1):106-134.
    q. 16 of John of Naples’ Quodlibet III – Utrum dolor vel passio damnatae animae separatae sit, sicut in subiecto immediato, in eius essentia vel potentia – evokes one of the most delicate debates, both from a theological and philosophical point of view, of scholastic eschatology between the end of the 13th century and the first decades of the 14th: that relating to the action of hellfire (considered, due to the auctoritas of Gregory the Great, corporeal and identical in essence (...)
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  4. Persons, Souls, and Life After Death.Christopher Hauser - 2021 - In William Simpson, Robert C. Koons & James Orr (eds.), Neo-Aristotelian Metaphysics and the Theology of Nature. New York, NY, USA: pp. 245-266.
    Thomistic Hylomorphists claim that we human persons have rational or intellective souls which can continue to exist separately from our bodies after we die. Much of the recent scholarly discussion of Thomistic Hylomorphism has centered on this thesis and the question of whether human persons can survive death along with their souls or whether only their souls can survive in this separated, disembodied, post-mortem state. As a result, two rival versions of Thomistic Hyomorphism have been formulated: Survivalism and Corruptionism. This (...)
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  5. Lust auf Kuchen: Rationale Durchdringung und Arten der Begierde bei Thomas.Oliver I. Toth - 2021 - Deutsche Zeitschrift für Philosophie 69 (3):480-485.
    In this review of Dominik Perler’s book Eine Person sein, Perler’s reconstruction of the relationship between Thomas Aquinas’s unitarist position and his theory of incontinence is analyzed. Perler argues that the unitarist position of Thomas allowes him to conceive of incontinence as a weakness of the whole psychological system of the person. Unlike the mad person, the incontinent has responsibility because she has preserved a degree of rational control. Perler argues that the incontinent person is not responsible for the spontaneous (...)
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  6. The Role of Non‐Human Exemplars in Aquinas.Adam M. Willows - 2018 - New Blackfriars 99 (1081):332-345.
    In this paper I discuss the role of non-humans in Aquinas’ account of moral learning. I intend to show that the entire created order can play an important role in demonstrating to us the life of virtue, and argue that non-human exemplars offer important advantages to the moral learner. I begin by addressing apparent problems with this approach, founded on the observation that human virtue, for Aquinas, is unique to humans. I resolve these by showing that Aquinas’ approach to exemplars (...)
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Aquinas: Metaphysics, Misc
  1. Aquinas and the Varieties of Dependence.Paolini Paoletti Michele - forthcoming - Dialectica.
    I wish to prove in this article that Thomas Aquinas was a metaontological pluralist, i.e., that he held that there are many, non-equivalent and irreducible dependence relations in the universe. In this respect, I shall focus on Aquinas' doctrine of the four causes and on the dependence relationships between matter and form in material substances. Subsequently, I shall also reconstruct Aquinas' doctrines by explicitly appealing to metaontological pluralism. I shall explore two routes towards Aquinas' metaontological pluralism: one based on cases (...)
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  2. Thomas d’Aquin, l’étiologie proclusienne, et la théorie du concours de Dieu à la causalité naturelle.Jean-Luc Solère - 2022 - In Dragos Calma (ed.), Reading Proclus and the Book of Causes, volume 3: On Causes and the Noetic Triad. Leiden: E.J. Brill. pp. 303-337.
    Bringing together two aspects of Thomas Aquinas's thought that have been studied separately: his theory of God's concurrence and his theory of instrumental causality, I show how he uses the latter (which I discuss first) to clarify the Proclusian principle that the first cause has a greater influence on an effect than the proximate causes. Thanks to this theory, Aquinas accounts for the fact that it is God who confers existence to every new being that is produced by natural processes, (...)
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  3. Fim e sentido: é possível uma aproximação entre Tomás de Aquino e Viktor Frankl?Filipe Luís Brustolin - 2022 - Revista Quero Saber 3 (2):63-73.
  4. A recuperação da unidade do ser na refutação de Tomás de Aquino contra os averroístas na teoria do intelecto separado do corpo.Eliandro da Costa Cordeiro - 2022 - Teologia Brasileira 95:1-10.
  5. Tomás de Aquino e o conhecimento de Deus: A imaginação a serviço da teologia.Jonas Madureira - 2021 - São Paulo: Vida Nova.
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  6. «absoluta Consideratio Naturae»: Tommaso d'Aquino e la dottrina avicenniana dell'essenza.Giorgio Pini - 2004 - Documenti E Studi Sulla Tradizione Filosofica Medievale 15:387-438.
    Lo studio si pone due domande sulla dottrina dell'essenzialismo, desunta dalla posizione di Avicenna sull'essenza : 1) come fu possibile per gli autori del Due e Trecento interpretare la dottrina aristotelica dell'essenza come dottrina dell'indifferenza dell'essenza all'individualità e all'universalità; 2) come poterono autori che sostenevano dottrine diverse fra loro appellarsi tutti alla risposta di Avicenna. In questo studio è presa in esame la posizione di Tommaso, soprattutto in quanto nell'evoluzione del suo pensiero non dette alla dottrina dell'indifferenza dell'essenza la medesima (...)
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