About this topic
Summary Thomas Aquinas (c. 1225-1274) is the most influential Christian philosopher and theologian of the Scholastic period. His influence is primarily due to his synthesis of Aristotelian philosophy with Christian theology, as well as the breadth and systematic rigor of his writings. He wrote extensively on philosophical theology, metaphysics, epistemology, human nature (including philosophy of mind) and ethics (including moral psychology, virtue ethics, and natural law theory). The wide-ranging appeal of his theories have inspired a variety of "Thomisms" throughout the 20th century, under such prefatory labels as "Existential," "Transcendental," "Phenomenological," and "Analytical." His philosophical system has been explicitly promoted as the foundation par excellence for Catholic theology by Pope Leo XIII and Pope John Paul II.  
Key works For a comprehensive collection of Aquinas's works (in Latin) see Opera Omnia. Aquinas's most significant writings are the voluminous Summa theologiae and Summa contra Gentiles. Among his philosophical writings are comprehensive commentaries on Aristotle's works, including Metaphysics, Physics, De anima, Nicomachean Ethics, Politics, and Posterior Analytics. Extensive arguments on certain topics can be found in collections of Disputed Questions on subjects such as truth, virtue, evil, the soul, and the power of God. Shorter, yet philosophically impactful, treatises Aquinas wrote include On Being and Essence and On Kingship.
Introductions A classical introduction to Aquinas's overall philosophical thought is Gilson 1956. An excellent recent introductory text is Davies 1993. A more in-depth scholarly treatment of various themes in Aquinas's philosophical system is provided by Stump 2003.
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  1. The Power of God: By Thomas Aquinas.Saint Thomas (Aquinas) (ed.) - 2012 - Oxford University Press USA.
    On Power (De Potentia) is one of Aquinas's ''Disputed Questions'' (a systematic series of discussions of specific theological topics). It is a text which anyone with a serious interest in Aquinas's thinking will need to read. There is, however, no English translation of the De Potentia currently in print. Fr. Richard Regan has produced this abridgement, which passes over some of the full text while retaining what seems most important when it comes to following the flow of Aquinas's thought.
  2. Summa Theologiae la 14-18: Knowledge in God (Vol IV).A. R. . - 1966 - Review of Metaphysics 19 (3):579-579.
  3. Summa Theologiae la 1: Christian Revelation. [REVIEW]E. A. R. . - 1965 - Review of Metaphysics 19 (2):366-367.
  4. WULF, M. DE.-Mediaeval Philosophy Illustrated From the System of Thomas Aquinas. [REVIEW]A. E. T. A. E. T. - 1923 - Mind 32:369.
  5. WALLEBRAND, G. -Les Ceuvres de Siger de Courtrai. [REVIEW]A. E. T. A. E. T. - 1914 - Mind 23:446.
  6. The Logic of Analogy: An Interpretation of St. Thomas. [REVIEW]P. D. M. A. - 1962 - Review of Metaphysics 15 (4):677-677.
  7. Imprudence in St. Thomas Aquinas. [REVIEW]R. A. - 1956 - Review of Metaphysics 10 (1):182-182.
  8. Unity of Soul to Avicenna and Thomas Aquinas.Savejian Noushin Abdi & Mohammad Saeedimehr - 2011 - Philosophical Investigations: Islamic Azad University, Science andResearch Branch 7 (19):7-21.
  9. Intellectual Substance as Form of the Body in Aquinas.Donald Abel - 1995 - Proceedings of the American Catholic Philosophical Association 69:227-236.
    This article explains Aquinas's attempt to show, within an Aristotelian framework, how the soul can be both a substance in its own right and the form of the body. I argue that although Aquinas' theory is logically consistent, its plausibility is weakened by the fact that it requires a significant modification of the Aristotelian conceptions of both substance and form.
  10. Creation: A Comparative Study Between Avicenna's and Aquinas' Positions.Rahim Acar - 2002 - Dissertation, Harvard University
    In this study, I have compared Avicenna's position concerning the nature of creative action and the beginning of the universe to that of Aquinas. As a preliminary, I discussed whether their theories can be examined on the same criteria; and affirmed that they can be because they have similar positions concerning the source of our knowledge of God and its expression. Subsequently, I have discussed whether they have a similar conception of God, to which the differences between their positions regarding (...)
  11. Aquinas's Commentary on Boethius's De Trinitate.Ariberto Acerbi - 2012 - Review of Metaphysics 66 (2):317-338.
    General remarks on some ontological premises of Aquinas' Epistemology.
  12. Sull’aspetto di esercizio della volontà a partire da san Tommaso (Quaestio 6 De Malo).Ariberto Acerbi - 2011 - Rivista di Filosofia Neo-Scolastica 103 (2):257-272.
    An analysis of personal self-determination with a special reference to Aquinas.
  13. Zerahia Halevi Saladin and Thomas Aquinas on Vows.Ari Ackerman - 2011 - Journal of Jewish Thought and Philosophy 19 (1):47-71.
    This article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows ( nedarim ). In the analysis of Zerahia's sermon, a comparison is made between his discussion and Thomas Aquinas's examination of vows in his Summa Theologica . The comparison establishes the dependency of Zerahia on Aquinas regarding (...)
  14. Los conceptos esse e id quod est en Boecio.Juan Acosta Rodríguez - 1989 - Ciudad de Dios: Revista Agustiniana 202 (3):613-656.
  15. LOS EFECTOS DE LA "INTENTIO" COMO ACTO VOLITIVO EN LAS PASIONES HUMANAS SEGÚN TOMÁS DE AQUINO.Miguel Acosta - 2013 - In J. L. Fuertes Herreros (ed.), La teoría filosófica de las pasiones y las virtudes. De la Filosofía Antigua al Humanismo Escolástico Ibérico. Textos e estudos de Filosofía Medieval, 6. Ribeirão (Portugal): Ediçoes Húmus. pp. 61-80.
    El estudio acerca de la influencia de las pasiones en el voluntario libre ha sido recurrente en la tradición tomista. Sin embargo, las causas de los dos efectos psicológicos de la intentio volitiva mencionados por Tomás de Aquino, la redundantia y la distractio, pasaron desapercibidas, y podrían aclarar algunos comportamientos consecuencia de la dinámica de las pasiones del hombre. La acción de la intentio volitiva originada por los afectos, al alcanzar cierto grado de intensidad, puede llegar a sobrepasar el control (...)
  16. LA FUNCIÓN INTEGRADORA DEL CONOCIMIENTO POR CONNATURALIDAD.Miguel Acosta - 2004 - In L’Umanesimo Cristiano nel III Millennio: La Prospettiva di Tommasso D’Aquino, vol. I. Vatican City: Pontificia Academia Sancti Thomae Aquinatis & Società Internazionale Tommaso D’Aquino. pp. 243-255.
    Desde la consideración de Tomás de Aquino del conocimiento por connaturalidad, "el conocimiento que aporta a la inteligencia más datos que los puramente racionales, especialmente todos los datos proporcionados por la afectividad", es posible hacer un acercamiento integral a la realidad y establecer una relación con otras áreas de sabiduría y sus objetos de estudio. Esto ayuda a confrontar algunos problemas filosóficos reales, como la pérdida de la visión holística de la realidad, el reduccionismo epistemológico y el relativismo gnoseológico. Recordar (...)
  17. DIMENSIONES DEL CONOCIMIENTO AFECTIVO.Miguel Acosta - 2000 - Pamplona, Spain: Servicio de Publicaciones de la Universidad de Navarra, Cuadernos de Anuario Filosófico 102.
    En la cúspide del conocimiento humano halla su sede la sabiduría. Un saber que se alcanza en la simplicidad más alta del ser humano, allí donde confluyen todas sus potencias y facultades, no solamente la inteligencia, sino también la voluntad y los afectos. Cualquier clase de conocimiento aséptico respecto de cualquier influencia afectiva o volitiva lleva a una reducción que de manera propia puede llamarse “intelectualismo”. El concepto de razón “pura” es un reduccionismo que conduce a una grave disgregación en (...)
  18. Il pensiero di san Tommaso e l'attuale prassi della concelebrazione.Miroslav Adam - 2009 - Lumen Veritatis 2:47-57.
  19. Aquinas and Modern Contractualism.Don Adams - 2009 - International Journal of Philosophical Studies 17 (4):509 – 530.
    When modern ethical contractualists defend their view against “teleology,” they typically have in mind utilitarian or consequentialist theories according to which valuable states of affairs are to be promoted. But if we look to older teleological theories e.g. that found in the philosophy of St. Thomas Aquinas we will find a kind of teleology that can be incorporated beneficially into contractualist ethics. In this paper I argue that Scanlon would be well served, on grounds to which he appeals, to make (...)
  20. Aquinas and Modern Consequentialism.Don Adams - 2004 - International Journal of Philosophical Studies 12 (4):395 – 417.
    Because the moral philosophy of St Thomas Aquinas is egoistic while modern consequentialism is impartialistic, it might at first appear that the former cannot, while the latter can, provide a common value on the basis of which inter-personal conflicts may be settled morally. On the contrary, in this paper I intend to argue not only that Aquinas' theory does provide just such a common value, but that it is more true to say of modern consequentialism than of Thomism that it (...)
  21. Aquinas on Aristotle on Happiness.Don Adams - 1991 - Medieval Philosophy and Theology 1:98-118.
  22. Aquinas on Aristotle on Happiness.Don Adams - 1991 - Medieval Philosophy & Theology 1:98-118.
  23. Love and Morality in Socrates, Plato, Aristotle and Aquinas.Don Edgar Innis Adams - 1988 - Dissertation, Cornell University
    One of the more attractive features of Greek moral philosophy and its medieval dependents is that it provides an obvious motivation for being moral: rational self-interest. Socrates, Plato, Aristotle and Aquinas are all rational egoists, and each argues that acting only for the sake of one's own happiness is compatible with treating other people morally. Each bridges the gap between egoism and altruism by arguing that a rational person has sufficient reason to care about other people. This raises two main (...)
  24. The Existence of Final Causality in the Philosophy of Aristotle and Saint Thomas Aquinas.Francis X. G. Adams - unknown
  25. Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts.Marilyn McCord Adams - 2013 - Oxford Studies in Medieval Philosophy 1:23-60.
  26. Sense Cognition: Aristotle Vs. Aquinas.Mortimer J. Adler - 1968 - New Scholasticism 42 (4):578-591.
  27. Saint Thomas and the Gentiles.Mortimer J. Adler - 1939 - Philosophical Review 48:342.
  28. Problems for Thomists.Mortimer Jerome Adler - 1940 - New York: Sheed & Ward.
  29. Emotions and Ethics. A Conversation with Martha C. Nussbaum and Thomas Aquinas.Vaiva Adomaityte - 2015 - Dialogue and Universalism 25 (2):92-103.
    The paper tackles the question of the relevance of emotions in ethics. It argues that emotions are discerning and thus inherent components of morality and they deserve a place in adequate ethical projects. The paper engages into a conversation with Martha C. Nussbaum and Thomas Aquinas. Specifically, it presents accounts of compassion and anger to illustrate the discerning nature of these emotions and the moral value they might signal.
  30. Peter John Olivi and Peter Auriol on Conceptual Thought.Han Thomas Adriaenssen - 2014 - Oxford Studies in Medieval Philosophy 2:67-97.
    This paper explores the accounts of conceptual thought of Peter John Olivi (1248–1298) and Peter Auriol (1280–1322). While both thinkers are known for their criticism of representationalist theories of perception, it is argued that they part ways when it comes to analyzing conceptual cognition. To account for the human capacity for conceptual thought, Olivi is happy to make a number of concessions to indirect realist theories of representation. Insofar as he criticizes a specific branch of indirect realism about conceptual thought, (...)
  31. A Razoabilidade Da Fé: São Tomás E A Escolástica.José Adriano - 2007 - Lumen Veritatis 1 (1):31-48.
  32. Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas.Jan Aertsen - 1996 - E.J. Brill.
    Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes 'Being', 'One', 'True', 'Good' and 'Beautiful' individually and discusses their importance for the (...)
  33. The Platonic Tendency of Thomism and the Foundations of Aquinas’ Philosophy.Jan Aertsen - 1992 - Medioevo 18:53-70.
  34. Ordering Wisdom: The Hierarchy of Philosophical Discourses in Aquinas. [REVIEW]Jan Aertsen - 1991 - Speculum 66 (1):175-176.
  35. Homo Discens: Studien Zur Pädagogischen Anthropologie Bei Thomas von Aquin. [REVIEW]Jan Aertsen - 1990 - Speculum 65 (1):231-232.
  36. Nature and Creature: Thomas Aquinas's Way of Thought.Jan Aertsen - 1988 - E.J. Brill.
    INTRODUCTION This study arose from involvement with the works of Thomas Aquinas (/5-) that was not only intensive, but also extensive in the time devoted to ...
  37. Aquinas and the Human Desire for Knowledge.Jan A. Aertsen - 2005 - American Catholic Philosophical Quarterly 79 (3):411-430.
    This essay examines Aquinas’s analysis of the human desire to know, which plays a central role in his thought. (I.) This analysis confronts him with the Aristotelian tradition: thus, the desire for knowledge is a “natural” desire. (II.) It also confronts him with the Augustinian tradition, which deplores a non-virtuous desire in human beings that is called “curiosity.” (III.) Aquinas connects the natural desire with the Neoplatonic circle motif: principle and end are identical. The final end of the desire to (...)
  38. Thomas Aquinas on the Good: The Relation Between Metaphysics and Ethics.”.Jan A. Aertsen - 1998 - In Norman Kretzmann, Scott MacDonald & Eleonore Stump (eds.), Aquinas's Moral Theory: Essays in Honor of Norman Kretzmann. Cornell University Press. pp. 235--53.
  39. The Philosophical Importance of the Doctrine of the Transcendentals in Thomas Aquinas.Jan A. Aertsen - 1998 - Revue Internationale de Philosophie 52 (204):249-268.
  40. Thomas van Aquino En de Thomas van Utrecht -Thomas Aquinas and the Thomas of Utrecht.Jan A. Aertsen - 1994 - Bijdragen 55 (1):56-71.
  41. Aquinas's Philosophy in its Historical Setting.Jan A. Aertsen - 1993 - In Norman Kretzmann & Eleonore Stump (eds.), The Cambridge Companion to Aquinas. Cambridge University Press. pp. 12--37.
  42. Truth as Transcendental in Thomas Aquinas.Jan A. Aertsen - 1992 - Topoi 11 (2):159-171.
    Aquinas presents his most complete exposition of the transcendentals inDe veritate 1, 1, that deals with the question What is truth?. The thesis of this paper is that the question of truth is essential for the understanding of his doctrine of the transcendentals.The first part of the paper (sections 1–4) analyzes Thomas''s conception of truth. Two approaches to truth can be found in his work. The first approach, based on Aristotle''s claim that truth is not in things but in the (...)
  43. Review Article.Jan A. Aertsen - 1986 - Vivarium 24:143.
  44. The Convertibility of Being and Good in St. Thomas Aquinas.Jan A. Aertsen - 1985 - New Scholasticism 59 (4):449-470.
  45. La démonstration de l'infinité de Dieu et le principe de la limitation de l'acte par la puissance chez Thomas d'Aquin.Igor Agostini - 2009 - Les Etudes Philosophiques 91 (4):455.
    Résumé — Cet article se propose de fournir une contribution au débat interprétatif sur le principe de la limitation de l’acte par la puissance dans la démonstration de l’infinité de Dieu de la Summa theologiae de Thomas d’Aquin à travers une enquête à caractère historique qui expose quelques-unes des étapes capitales de l’histoire de cette preuve. Le désaccord qui divise les interprètes contemporains à propos du rôle joué par le principe susdit hérite, en réalité, d’une opposition séculaire parmi les commentateurs (...)
  46. The Notions of the Human Person and Human Dignity in Aquinas and Wojtyla.Jove Jim S. Aguas - 2009 - Kritike 3 (1):40-60.
    At the center of the various transformations and advancements inmodern society is man. It is man by whom and for whom these transformations and advancements are made. But one negative factoraccompanying these transformations is the violence or the degradation of the human person and his dignity, more alarming is the violence committed by man against his fellow man. Today, there is so much violence in the world, everyday we hear about killings, kidnappings, rapes, abortion, terrorist attacks, hunger, wars and many (...)
  47. La Moral de Tomás de Aquino En El Catecismo de la Iglesia Católica.H. Aguer - 1995 - Sapientia 50 (195-96):9-16.
  48. Don Tomas B. Aguirre: A Legacy That Lives On.Cathy Aguirre-Hernandez, Laida Adduru-Bowman, Rose Javier & Cynthia V. Subijano - 2010 - Budhi: A Journal of Ideas and Culture 14 (2 & 3):79-93.
  49. The Theology of the Passion of Christ in St. Thomas Aquinas and its Possible Relevance to Liberation Theology.Anthony Alaba Akinwale - 1996 - Dissertation, Boston College
    This dissertation proposes to study Aquinas' Christology with the hope of showing its possible relevance to a twentieth century soteriological concern exemplified in liberation theology. Its primary focus is the theology of the passion in Aquinas. Liberation theology is mentioned only in so far as its question attest to the relevance of Aquinas to twentieth century theological concerns. ;The first chapter is a presentation of the major points of Aquinas' theology of the passion. The second chapter will attempt to show (...)
  50. Summa Theologica: Part I, Question 1, Articles 1 – 10.T. Akvinský - 2011 - Filozofia 66:83-99.
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