Results for 'Thomasn D. Aquinas'

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  1. Summa Theologica.Thomasn D. Aquinas - 1273 - Hayes Barton Press. Edited by Steven M. Cahn.
  2. 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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  3. 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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  4. Deleuze, Gillesl59.N. Abel, Richard P. Adelstein, Theodor Adomo, Bina Agarwal, George Akerlof, R. G. D. Allen, Frederique Apfel-Marglin, Thomas Aquinas, N. Armstrong & William Ashmore - 2001 - In Stephen Cullenberg, Jack Amariglio & David F. Ruccio (eds.), Postmodernism, Economics and Knowledge. Routledge.
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  5.  39
    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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  6. Thomas Aquinas, Augustine, and Aristotle on delayed animation.D. A. Jones - 2012 - The Thomist 76 (1):1-36.
     
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  7.  37
    Thomas Aquinas’s Understanding of Faith & Reason: Jacques Maritain and Norman Geisler in Dialogue.Scott D. G. Ventureyra - 2023 - American Journal of Biblical Theology 24 (38):1-19.
    This article examines the thoughts and works of Catholic philosopher Jacques Maritain and evangelical philosopher Norman Geisler in light of their understanding of Thomas Aquinas’s view of faith and reason.
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  8.  21
    Aquinas on the Phϒsics.D. W. Hamlyn - 1964 - The Classical Review 14 (03):267-.
  9.  11
    Aquinas and natural law.D. J. O'Connor - 1967 - Melbourne [etc.]: Macmillan.
  10. Thomas Aquinas.Martin Cyril D'Arcy - 1930 - London,: E. Benn.
  11.  9
    The Christian Structure of Politics: On the De Regno of Thomas Aquinas by William McCormick.D. C. Schindler - 2022 - Review of Metaphysics 76 (1):150-152.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Christian Structure of Politics: On the De Regno of Thomas Aquinas by William McCormickD. C. SchindlerMcCORMICK, William. The Christian Structure of Politics: On the De Regno of Thomas Aquinas. Washington, D.C.: The Catholic University of America Press, 2022. xiii + 272 pp. Cloth, $75.00Challenging general assumptions that, because of its genre as a letter to a king in the speculum principis tradition, Aquinas's De (...)
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  12. After Aquinas: Versions of Thomism. By Fergus Kerr.D. J. Dietrich - 2004 - The European Legacy 9:546-546.
     
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  13. Aquinas and some subsequent thinkers on the renewal of utopian speculation.D. Donnelly - 1982 - The Thomist 46 (4):539-572.
     
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  14. What’s the Difference? On the Metaphysics of Participation in Plato, Plotinus, and Aquinas.D. Schindler - 2007 - Nova et Vetera 5:583-618.
     
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  15.  57
    Thomas Aquinas on Logic, Being, and Power, and Contemporary Problems for Divine Omnipotence.Errin D. Clark - 2017 - Sophia 56 (2):247-261.
    I discuss Thomas Aquinas’ views on being, power, and logic, and show how together they provide rebuttals against certain principal objections to the notion of divine omnipotence. The objections I have in mind can be divided into the two classes. One says that the notion of omnipotence ends up in self-contradiction. The other says that it ends up contradicting certain doctrines of traditional theism. Thomas’ account is frequently misunderstood to be a version of what I call a ‘consistent description’ (...)
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  16.  20
    Synthesizing Aquinas and Newman on religion.Matthew D. Walz - 2019 - International Journal for Philosophy of Religion 86 (3):173-198.
    In this paper I carry out a philosophical inquiry that yields an account of religion as a personal disposition. This exercise is also expository, since I take my bearings from two thinkers, Thomas Aquinas and John Henry Newman. Regarding Aquinas, this means delineating his treatment of the virtue of ‘religio’ in the ‘Summa theologiae’; regarding Newman, it means attending to his description of the experience of being religious in ‘Grammar of Assent’. The resulting account captures both the “objective (...)
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  17.  5
    Analogy after Aquinas: logical problems, Thomistic answers.Domenic D'Ettore - 2019 - Washington, D.C.: Catholic University of America Press.
    Since the first decade of the 14th Century, Thomas Aquinas’s disciples have struggled to explain and defend his doctrine of analogy. Analogy after Aquinas: Logical Problems, Thomistic Answers relates a history of prominent Medieval and Renaissance Thomists’ efforts to solve three distinct but interrelated problems arising from their reading both of Aquinas’s own texts on analogy, and from John Duns Scotus’s arguments against analogy and in favor of univocity in Metaphysics and Natural Theology. The first of these (...)
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  18. The Problem of the Continuant: Aquinas and Suárez on Prime Matter and Substantial Generation.Sandra Menssen John D. Kronen - 2000 - Review of Metaphysics 53 (4):863-886.
    Some problems, Aristotle remarks, are so deep it is hard not only to find solutions, but hard even to think out the difficulties well. One such is what we here term the problem of the continuant. When something is generated in the unqualified sense of the term, that is, comes to be not just blue or hot or next to something, but is generated as an entity, what is it that survives the change from the original materials? This is a (...)
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  19.  91
    The Way of Aquinas: Its Importance for Moral Theology.D. Stephen Long - 2006 - Studies in Christian Ethics 19 (3):339-356.
    This essay argues that, for Thomas Aquinas, nature always points in the direction of Christ. Therefore, moral theologies that proceed by way of nature in order to move beyond the confines of confessional traditions fail to read Aquinas well. Because Jesus is the Second Person of the Trinity, the exemplar in whom all things are made, nature cannot be a more universal category than Christology. Karl Barth critiqued Roman Catholic moral theology for failing to honour this essential theological (...)
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  20. Aquinas: God and Action. [REVIEW]D. J. M. - 1979 - Review of Metaphysics 33 (2):417-419.
    By this book, Burrell wants to correct the reading of the most familiar of Aquinas’s texts, particularly those concerning God, esse, and actus. His corrective depends on the assertion that Aquinas has and uses a "philosophical grammar." Examples of devices from this grammar are the distinctions between concrete and abstract terms, between existential and predicative uses of "to be," and between the thing signified and the mode of its signification. With these and other "maneuvers," Aquinas is able (...)
     
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  21. Aquinas as Postliberal Theologian.Bruce D. Marshall & G. Lindbeck - 1989 - The Thomist 53 (3):353-406.
     
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  22. Aquinas on human well-being and the necessities of life.John D. Jones - 2002 - The Thomist 66 (1):61-99.
     
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  23. Aquinas's Construction of a Moral Account of the Passions.Mark D. Jordan - 1986 - Freiburger Zeitschrift für Philosophie Und Theologie 33:71-97.
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  24.  6
    Aquinas's ‘Integral Parts of Prudence’ as a Resource for Human Formation.John D. Love - 2019 - New Blackfriars 100 (1090):698-714.
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  25.  77
    Thomas Aquinas and Giles of Rome on the Existence of God as Self-Evident.Mark D. Gossiaux - 2003 - American Catholic Philosophical Quarterly 77 (1):57-79.
    Thomas Aquinas holds that the existence of God is self-evident in itself (because God’s essence is his existence) but not to us (since we do not know the divine essence). Giles of Rome agrees with the first part of Thomas’s claim, but he parts company with Aquinas by maintaining that God’s existence is self-evident to the wise. Since the wise can know that God is his existence, they cannot think of him as not existing. This paper reexamines Thomas’s (...)
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  26.  13
    Norman Kretzmann: The Metaphysics of Creation: Aquina's Natural Theology in Summa contra gentiles II; John Finnis: Aquinas' Moral, Political, and Social Thought.D. P. Henry - 2000 - British Journal for the History of Philosophy 8 (3):553-554.
  27. St. Thomas Aquinas.Martin Cyril D'Arcy - 1953 - [label : Westminster, Md.,: Newman Press.
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  28.  17
    VIII.—Knowledge According to Aquinas.M. C. D'Arcy - 1928 - Proceedings of the Aristotelian Society 28 (1):177-202.
  29. Introduction to the Philosophy of St. Thomas Aquinas, III: Psychology.H. D. Gardeil - 1953
     
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  30. Introduction to the Philosophy of St. Thomas Aquinas, II: Cosmology.O. P. H. D. GARDEIL - 1958
     
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  31.  6
    Saints, Sovereigns, and Scholars: Studies in Honor of Frederick D. Wilhelmsen.Frederick D. Wilhelmsen - 1993 - Peter Lang Gmbh, Internationaler Verlag Der Wissenschaften.
    This "festschrift" brings together authors from various countries who are specialists in different disciplines within the humanities and who share a common vision of human life. These essays in philosophical speculation, political theory, literary criticism, and historical analysis are rooted in the western cultural heritage and Christian religious tradition. Major figures examined include Aristotle, Aquinas, Thomas More, John of the Cross, Donoso Cortes, and the Spanish Carlists. The interdisciplinary and cosmopolitan nature of this "festschrift" reflects the approach and style (...)
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  32.  42
    Aquinas on “Exists”.Thomas D. Sullivan - 1993 - American Catholic Philosophical Quarterly 67 (2):157-166.
  33.  32
    Heidegger and Aquinas: the Thought of Being and the Metaphysics of Esse.John D. Caputo - 1982 - Philosophy Today 26 (3):194-203.
  34.  8
    Aquinas and problems of his time.Gérard Verbeke & D. Verhelst (eds.) - 1976 - Louvain, Belgium: Leuven University Press.
    ... OU RÉALISME? L'aventure est trop courante dans la vie d'un érudit qu'il décide de lui-même ou à la demande d'autrui d'aborder un sujet qu'il croit ou ...
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  35. Heiddegger and Aquinas: An Essay on Overcoming Metaphysics.John D. Caputo - 1984 - International Journal for Philosophy of Religion 16 (2):177-177.
     
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  36.  7
    Aquinas’s Solution to the Problem of Universals in De Ente et Essentia.Russell Pannier & Thomas D. Sullivan - 1994 - Proceedings of the American Catholic Philosophical Association 68:159-172.
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  37.  5
    Aquinas on “Exists”.Russell Pannier & Thomas D. Sullivan - 1993 - American Catholic Philosophical Quarterly 67 (2):157-166.
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  38.  61
    Aquinas’s Solution to the Problem of Universals in De Ente et Essentia.Russell Pannier & Thomas D. Sullivan - 1994 - Proceedings of the American Catholic Philosophical Association 68:159-172.
  39.  11
    Aquinas Manuscripts in the Admont Collection: Corrections.M. D. Jordan - 1980 - Bulletin de Philosophie Medievale 22:86-86.
  40.  77
    Heidegger and Aquinas: an essay on overcoming metaphysics.John D. Caputo - 1982 - New York: Fordham University Press.
    The purpose of the present study is to undertake a confrontation of the thought of Martin Heidegger and Thomas Aquinas on the question of Being and the problem ...
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  41.  10
    Commentary on Thomas Aquinas’s Treatise on Law.Matthew D. Wright - 2016 - Philosophia Christi 18 (1):243-246.
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  42.  5
    A Weberian approach to the history of ethics: Aquinas and Kant.David D’Avray - 2018 - History of European Ideas 44 (8):1003-1018.
    ABSTRACTA distinction between hard-to-shake but rational convictions, on the one hand, and the rationality that calculates causal and logical consequences, on the other hand, can generate questions for the history of ethics. Most moral thinkers draw some such distinction but the contours of the line differ greatly, and, in drawing the line, past moral thinkers tend to be influenced by their own deeply held principles, which in turn tend to reflect their social world. Questions about where the line between values (...)
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  43.  18
    St. Thomas Aquinas[REVIEW]D. G. R. - 1959 - Review of Metaphysics 12 (3):492-492.
    Newly translated and revised, this book is as pertinent today as when it first appeared in 1930. In it Maritain presents some striking aspects of the personality and work of Aquinas and shows the continued relevance of Thomism. A generous appendix includes bibliographies and reprints of four pertinent papal documents.--R. D. G.
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  44.  9
    The Way of Aquinas: Its Importance for Moral Theology.Long D. Stephen - 2006 - Studies in Christian Ethics 19 (3):339-356.
    This essay argues that, for Thomas Aquinas, nature always points in the direction of Christ. Therefore, moral theologies that proceed by way of nature in order to move beyond the confines of confessional traditions fail to read Aquinas well. Because Jesus is the Second Person of the Trinity, the exemplar in whom all things are made, nature cannot be a more universal category than Christology. Karl Barth critiqued Roman Catholic moral theology for failing to honour this essential theological (...)
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  45.  32
    Cicero, Ambrose, and Aquinas “on duties”or the limits of genre in morals.Mark D. Jordan - 2005 - Journal of Religious Ethics 33 (3):485-502.
    To compose a Christian book on exemplary Christian living, Ambrose appropriates and criticizes Cicero's book on "duties," "De officiis." In many passages within the moral part of his "Summa of Theology," Thomas Aquinas incorporates quotations from both Cicero and Ambrose. Comparison of the three texts raises issues about the relation of genres to terms, arguments, rules, and ideals in religious teaching. Genre becomes a useful category for analyzing religious rhetoric only when it is conceived as a set of persuasive (...)
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  46. The "I" and Aquinas.Frederick D. Wilhelmsen - 1977 - Proceedings and Addresses of the American Philosophical Association 51:47.
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  47.  37
    The Intelligibility of the World and the Divine Ideas in Aquinas.Mark D. Jordan - 1984 - Review of Metaphysics 38 (1):17 - 32.
    THERE are several answers in Aquinas to the question, what is the ground of the world's intelligibility. The fullest- answer is contained by the account of creation and expressed in the doctrine of divine Ideas. I would like to trace the lines of that doctrine in Aquinas's corpus as a means of showing how an account of creation at once clarifies and inverts the analysis of natural intelligibility.
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  48.  8
    St. Thomas Aquinas and the Defense of Mendicant Poverty.John D. Jones - 1996 - Proceedings of the American Catholic Philosophical Association 70:179-191.
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  49. The Order of Lights: Aquinas on Immateriality as Hierarchy.Mark D. Jordan - 1978 - Proceedings and Addresses of the American Philosophical Association 52:113.
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  50. Why the Five Ways?: Aquinas’s Avicennian Insight into the Problem of Unity in the Aristotelian Metaphysics and Sacra Doctrina.Daniel D. De Haan - 2012 - Proceedings of the American Catholic Philosophical Association 86:141-158.
    This paper will argue that the order and the unity of St. Thomas Aquinas’s five ways can be elucidated through a consideration of St. Thomas’s appropriation of an Avicennian insight that he used to order and unify the wisdom of the Aristotelian and Abrahamic philosophical traditions towards the existence of God. I will begin with a central aporia from Aristotle’s Metaphysics. Aristotle says that the science of first philosophy has three different theoretical vectors: ontology, aitiology, and theology. But how (...)
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