Dissertations / Theses on the topic 'St Thomas Aquinas'
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McCabe, Joseph F. "Prudence in St. Thomas Aquinas." Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6866.
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In the present thesis, we attempt to explicate St. Thomas's understanding of prudence an all-important virtue. In the introduction, we demonstrate how prudence is an exigency of man's rational nature, showing that without it man is incapable of acting according to reason and attaining his end. Within our analysis, we identify the major influences on St. Thomas's conception of prudence, in descending order of importance, as: Aristotle, St. Albert the Great, Philip the Chancellor, and William of Auxerre and provide a commentary on the specific contribution of each of these authors. In the second section, we attempt to summarize the contemporary context of the debate on prudence. We look briefly at the work of Alasdair MacIntyre, Josef Pieper, and Gilbert Meilaender. As well, we point out that with the recent publication of Daniel Nelson's book, The Priority of Prudence, new life has been injected into the present debate on St. Thomas's understanding of the relation between prudence and the natural law. In the third and final section, we outline in detail St. Thomas's actual conception of the nature and exercise of the virtue of prudence. In this regard, we show that St. Thomas considers prudence a good operative habit of the practical intellect. We remark how St. Thomas views the three principal acts of prudence as: deliberation, practical judgment, and command, with this last being the proper act of the virtue. Finally, in our concluding paragraphs, we return to the issues raised by the Nelson book mentioned above and propose our thesis in this regard. This is, simply, that although Nelson is perhaps wrong to portray the 'natural law tradition' surrounding Aquinas as so rigidly deductivist, he is right to emphasize that St. Thomas's ethical theory is fundamentally virtue and prudence-based and not natural law-based. (Abstract shortened by UMI.)
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Hooten, James R. "St. Thomas Aquinas and virtue epistemology." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p050-0136.
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Keating, Mary Dolora. "Human acts according to St. Thomas Aquinas." Online full text .pdf document, available to Fuller patrons only, 2004.
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Keating, Mary Dolora. "Human acts according to St. Thomas Aquinas." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.
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Pilsner, Joseph. "The specification of human actions in St. Thomas Aquinas." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310103.
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Toft, Elizabeth Beshear. "Christ's Role in Sanctification According to St. Thomas Aquinas." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3731.
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Thesis advisor: Frederick G. LawrenceThis study investigates Aquinas' understanding of Christ's role in sanctification. In discussing the soteriological effect of Christ's passion, Aquinas makes a distinction between the manner in which the soteriological effect is brought about (modo efficiendi), the effect in itself, and the way the effect is obtained. The dissertation explores Aquinas' understanding of the third element - the securing of the effect of Christ's passion - and the relation of this third element to the first two. Sanctifying grace is given as a result of Christ's saving acts, is infused by an act of the Holy Spirit, and conforms its recipients to the Holy Spirit. But Christ's role in sanctification does not cease once the Holy Spirit is given. In Aquinas' judgment, Christ continues to be present in the giving of the gift, a giving that is also consequent upon a being conformed to Christ. The dissertation builds toward an examination of how Aquinas understands this being conformed to Christ, especially in light of Aquinas' conception of faith as a knowledge of God, of Christ as the source and object of faith's knowledge, and of charity's relation to this knowledge, all of which are analyzed against Aquinas' strict adherence to the principle that humans cannot know God in his essence so long as they remain in time
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Piknjac, Darko. "Metaphysical groundwork of the Five ways of St. Thomas Aquinas." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0005/NQ41273.pdf.
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Kerr, G. "The metaphysics of St. Thomas Aquinas and Neo-Thomistic realism." Thesis, Queen's University Belfast, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.546368.
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Kizewski, Justin J. "The principle "unreceived act is unlimited" in the metaphysics of St. Thomas Aquinas." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Farmer, Linda. "'Esse' and human individuation in the thought of St. Thomas Aquinas." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7849.
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Prima, Frank Joseph. "The human soul as form and Hoc aliquid according to St. Thomas Aquinas." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Massobrio, Simona Emilia. "Aristotelian matter as understood by St. Thomas Aquinas and John Duns Scotus." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39263.
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The concept of matter as it is treated in the philosophical systems of Aristotle, Thomas Aquinas, and John Duns Scotus is examined, partly to ascertain the influence which the original Aristotelian concept of matter had on the two medieval thinkers, and partly to determine which of these two thinkers remained more faithful to the original Aristotelian concept. An analysis is carried out of the views of the three philosophers regarding the ontological status of matter; the intelligibility of matter; the issue of the real distinction between matter and form; the role played by matter in individuating composite substances; and its role in defining composite substances and determining their essences. Finally, the views of Aquinas and Scotus regarding the theory of universal hylomorphism and the theory of the plurality of forms are discussed and compared. It is shown that, while most of the Franciscan philosophical tradition up to Scotus's time was far more influenced by Platonist than by Aristotelian principles, Scotus, though a Franciscan, was much closer to Aristotle than to Plato in his views regarding matter. In fact, the few deviations from the original Aristotelian concept found in Scotus's theory can be ascribed to theological concerns. It is argued, furthermore, that Scotus's views on the concept of matter are far closer to the original Aristotelian theory than our analysis shows Aquinas himself to be.
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Haggarty, Joseph Michael. "The Principle of Individuation according to St. Thomas Aquinas: An Interpretation In Embryo." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104164.
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Thesis advisor: Eileen C. SweeneyThis work aims to initiate a comprehensive and definitive account of St. Thomas Aquinas' doctrine of the principle of the individuation of substances of a common species, which adds some sort of "quantity" or "dimensions" to the Aristotelian account of matter as the principle of individuation. After laying out the interpretative problem in its entirety through a review of the Scholastic and modern traditions of commentary, I determine the first step on the path to its solution, and take that first step by offering a properly limited interpretation of the account set forth in Question 4, article 2 of the Expositio super librum Boethii De trinitate. I argue that this text presents a sapiential metaphysical account of the principle of individuation informed by a properly metaphysical understanding which it leaves implicit. St. Thomas resolves the ratio of the numerically individual composite substance of a species as apprehended by the logician to its first per se principle, defined as "matter under dimensiones interminatae." As individuating, the dimensiones interminatae do not belong to the accidental category of quantity, but are merely a dimensional continuum, a certain composite of a potency--the parts of dimensions, which can be united or divided--and the unifying act of situs, the "order of the parts in the whole," or beginning-middle-end structure, by virtue of which the dimensions possess in themselves the ratio of the numerical individual. In each of these respects, the dimensions qualify the potency of the matter subject to them. Qua potency, the dimensiones interminatae qualify matter's intrinsic potency for unity with form in the substance as a whole by restricting its scope in the real order. Qua act, they qualify this complex restricted potency in a merely rational manner, rendering its restricting potency (i.e., that of the dimensional parts for situs) actual, and thus they make the complex restricted potency of matter intelligible, possessed of the ratio of the numerical individual. Accordingly, matter under dimensiones interminatae is this (and not that) matter, one unified principle belonging to the category of substance. In the properly metaphysical understanding of individuation which underlies the explicit account given in Question 4, article 2 of the Expositio, matter is understood as the potency for the corruptibly contingent mode of the act of substantial existence. Being subjected to the restricting potency of the dimensiones interminatae renders matter thus considered a principle of contingency, in the real order, in respect of divisibility. As before, this complex restricted potency is rendered partially actual in the rational order, and thus the ground of the ratio of the numerically individual substance qua being, by the dimensiones interminatae according to the act of situs. In this way, matter is constituted as this matter, this potency for the corruptibly contingent mode of existence, and not that matter--or in other words, it is constituted as numerically individual matter, the first per se principle of individuation
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Boyd, Craig. "Natural Law & Right Reason in the Moral Theory of St. Thomas Aquinas." TopSCHOLAR®, 1990. https://digitalcommons.wku.edu/theses/2157.
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A major problem with current discussions on the moral theory of St. Thomas Aquinas is the fact that many interpreters present Thomas's thought as a natural-law morality. While natural law is an element of Thomas's moral theory, it plays a subordinate role to the virtue of prudence.
The natural law interpreters of St. Thomas's moral theory hold that (1) natural law is the dominant element, (2) natural law can be treated in isolation from Thomas's account of virtue, and (3) the principles of natural law make Thomas's moral theory abstract and deontological. These interpretations rarely consider the virtue of prudence.
Natural law, in Thomas's moral theory, makes general statements about human nature and also sets the parameters for morally good human activity. However, it fails to function adequately on the level of an agent's particular moral problems. The general precepts of natural law do not function as proximate principles of human action. But the special function of moral virtue is to provide the agent with the necessary proximate principles of human action.
Virtue is an acquired disposition of the soul that functions as a proximate principle of action. Holding a special place in Thomas's moral theory, prudence is primary among the moral virtues. It is defined as "right reason concerning things to be done." Prudence holds a middle place between he intellectual virtues and the moral virtues. It requires right thinking about moral matters, but it also requires the possession of a right appetite.
This essay includes some discussion of human nature, as ethics is subordinated to psychology. Furthermore, we must show how the human agent engages in moral activity, and this requires discussing the psychological processes involved in human action.
It is my purpose to explore the functions of natural law and virtue and to take account of the relationship between them in Thomas's moral theory. After establishing a proper understanding of Thomas's view, it will be clear that the natural-law interpreters have missed a crucial element in his ethical theory.
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Valkenberg, Wilhelmus Gerhard Bonifatius Maria. "Words of the living God : place and function of Holy Scripture in the theology of St. Thomas Aquinas /." Leuven : Peeters, 2000. http://catalogue.bnf.fr/ark:/12148/cb40002853r.
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Valkenberg, Wilhelmus Gerhard Bonifatius Maria. ""Did not our heart burn?" : place and function of Holy Scripture in the theology of St. Thomas Aquinas /." Utrecht : Thomas instituut, 1990. http://catalogue.bnf.fr/ark:/12148/cb35534467w.
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Proefschrift--Katholieke theologische universiteit Utrecht, 1990.Mention parallèle de titre ou de responsabilité : "Brandde ons hart niet?" : plaats en functie van de Heilige Schrift in de theologie van St. Thomas van Aquino.
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Iribarren, Isabel. "The Trinitarian controversy between Durandus of St Pourcain and the Dominican Order in the early fourteenth century : the limits of theological dissent." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365635.
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Allan, Terence. "The epistemology of St. Thomas Aquinas with special reference to Summa Theologiae 1a q84." Thesis, University of Glasgow, 1997. http://theses.gla.ac.uk/2042/.
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Attempts by several commentators to map categories from contemporary epistemology onto Aquinas' theory of knowledge, and their attempts to give an account of his theory of perceptual knowledge constitute the background to this thesis. In the opening chapter we outline Aquinas' theory of knowledge, we see that it is a complex theory, dealing not only with human knowledge, but also with divine and angelic knowledge. We note Aquinas' application of the doctrine of analogy to the concept of knowledge. Despite the radical differences between the Creator's knowledge and that of His creatures there are common elements: the grasp of being as true and the assimilation of the knower to the thing known. In the case of angelic knowledge we note its innateness and immediacy. In our analysis of human knowledge we see the consequences of what Aquinas refers to as the dimness of the human intellect, both in terms of how humans know and what they can know. In particular we highlight the fragmented nature of human knowledge, noting the absence of any mention of perceptual knowledge in Aquinas' account of human knowledge. In chapter two we sketch the various contemporary epistemological categories that philosophers have sought to map onto Aquinas' epistemology. Pollock's theory of Direct Realism is sketched as an example of internalism. Foundationalism is discussed with reference to Chisholm. Two examples of externalism and reliabilism are given: Nozick's tracking and Goldman's reliabilism. We also discuss the foundationalist externalism of Plantinga. We then outline how these various labels have been applied to Aquinas' theory of knowledge. We begin with MacDonald's foundationalist and internalist interpretation, noting his description of perceptual knowledge as secondary scientia. We then consider Ross' attempt to describe perceptual knowledge in terms of faith. In contrast to these we describe Stump's externalist reading of Aquinas, noting that she finds support in the work of Norman Kretzmann.
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Weston, Emily. "The resuscitation of St. Thomas Aquinas Catholic bioethics and abortion in the United States /." Winston-Salem, NC : Wake Forest University, 2009. http://dspace.zsr.wfu.edu/jspui/handle/10339/42630.
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Goodwin, Colin Robert, and res cand@acu edu au. "A Translation of The Quaestio Disputata de Spiritualibus Creaturis of St Thomas Aquinas, with Accompanying Notes." Australian Catholic University. School of Philosophy, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp18.16082005.
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Scope of the work - This research project involves two components. The first is a translation from Latin into English of St Thomas Aquinas’s Quaestio disputata de spiritualibus creaturis. This is an important, though largely neglected, work of St Thomas dating from 1267- 68, dealing with a range of issues relating to the two categories of created spirits recognised by Thomas, viz. angels and human souls. The perspective of the Angelic Doctor is principally, though not exclusively, that of philosophy rather than of theology. What is found in the disputed question is the development of a number of arguments, and the consequent taking up of a number of positions, that are the immediate source of what St Thomas has to say about angels and the human soul in the first part (prima pars) of his Summa Theologiae - a part which was completed by 1268. What he has to say about the Averroistic view that there is only one receptive intellect, and only one agent intellect, for all human beings (see Articles 9 and 10 of the disputed question) prepared the way for his crucially important polemical treatise of 1270, the De unitate intellectus contra Averroistas. The project provides a complete translation of the Quaestio disputata de spiritualibus creaturis which extends across eleven ‘articles’ addressing selected questions concerning angels and/or human souls, viz. matter/form composition, modes of union with (or separation from) matter, specific differences between angels, receptive intellect and agent intellect in human beings, and the distinction between the soul and its powers. Pages vi- vii of the Introduction to the project discuss the way in which the translation of the text of St Thomas has been approached. To cite one sentence: “An attempt has been made at all times to use a style of translation that is pleasantly readable, non-jarring, and non-pedantic” - but one that is subject to total fidelity to expressing the philosophical meaning of St Thomas. The second component of the project is eleven sets of notes (one hundred and seven pages in all), each set of which belongs to one or other of the eleven articles making up the text of St Thomas as translated. There is a degree of cross-referencing between some of the notes belonging to particular articles. The notes are of varying length and are concerned to facilitate an understanding of what the Angelic Doctor has to say in his Quaestio disputata de spiritualibus creaturis. Most of the notes fall into one or other of the following categories: biographical (providing information about a number of persons whose names appear in Thomas’s text), historical (giving information about institutions and events connected with the time, or life, of St Thomas), exegetical (explaining why a particular English translation of Thomas’s Latin has been used, or illustrating a point in the text by citations from other works of the Saint, or on occasion taking issue with some feature of the critical Latin text of Leo Keeler, S.J., on which the translation has been based), and ‘philosophical extension’ notes (seeking to amplify what St Thomas has been arguing in the disputed question on created spirits by considering related issues in other works of his, or by further exploration of a concept or notion used in the text but not dwelt on by Thomas). 2 Aim of the work - The aim of the project has been to make available an accurate, and attractive, English translation from thirteenth century Latin of an important work of Thomas Aquinas, and to support this activity with accompanying sets of notes. The achievement of appropriate scholarly standards has been a pervasive intention in all that has been undertaken.
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Liu, Wenting, and 刘雯婷. "The Christian dimension of the origin of constitutionalism: St. Augestine, Thomas Aquinas, RichardHooker and John Locke." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B4786977X.
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In 2011, many countries experienced great travail in the process of constituting a new order. Of different religious backgrounds, these countries have been seeking to establish a constitutional order to assure greater liberty and higher estimation of human rights. However, the idea of constitutionalism is a legal concept that has its origins in Christianity. For states of non-Christian backgrounds to embrace constitutionalism, more than simple transplantation is needed. This research looks at the Christian legal tradition that incubated the idea of constitutionalism. It aims to provide a timely reference for the non-Christian countries to communicate with their local legal traditions when constructing the constitutional order during this current period of political change.
The research demonstrates an incubation process in which Christianity has played a major part in generating constitutionalism. It traces the constitutional thinking of St. Augustine, Thomas Aquinas, Richard Hooker and John Locke, and presents how their legal thoughts were intertwined together with the Christian faith. The research shows the interlocking relationships among the four thinkers, with each of them establishing their constitutional ideas on those of the one before him. St. Augustine formed the embryo of the process. He introduced the idea of two cities, which established a concept of higher justice above all human authorities. He also redefined the concept of people in order to explain the relations among God, people and the state. Thomas Aquinas applied the higher justice concept to medieval order and developed a mixed constitutional polity supported by bible verses. He defined law with rationality, which is God’s command. Richard Hooker amended Aquinas’ general theory of law and grounded the popular sovereignty on reasonable men exercising their consent. John Locke finally rendered the sovereignty to independent individuals; thence, individual human rights must be guarded against any interventions from public authority. The protection of individuals is the paramount value that identifies constitutionalism. Therefore, the author argues that Christianity is one of the major dimensions that enabled the birth of constitutionalism.published_or_final_version
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Dobrozsi, Ambrose. "Praise, O Sion, Your Savior Eucharistic Presence in St. Thomas Aquinas' Summa and Hymns." University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1406904228.
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Heidgerken, Benjamin E. "The Christ and the Tempter: Christ's Temptation by the Devil in the Thought of St. Maximus the Confessor and St. Thomas Aquinas." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1430153281.
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Makhakhe, Simon Shakes Kubutu. "Abstraction and/or separation as the determining factor for the division of speculative sciences in accordance with St. Thomas Aquinas." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7736.
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Oliver, Simon Andrew. "The God of motion : theological physics from Plato to Newton with a particular emphasis on the work of St. Thomas Aquinas." Thesis, University of Cambridge, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.619806.
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Thimell, Daniel P. "Grace, law and the doctrine of God in the theologies of St Thomas Aquinas, John Calvin and John McLeod Campbell : a comparative study." Thesis, University of Aberdeen, 1992. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=216223.
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This study compares and contrasts the various understandings of grace and law found in St. Thomas, Calvin, and McLeod Campbell, noting how they are grounded in certain conceptions of the nature of God. St. Thomas' metaphysic of final causality yields an abstract God of Pure Act who is fundamentally self-determined will, and who therefore can issue a double decree, and even establish a kind of semipelagianism, for sinners having received the first grace, must cooperate with grace in order to be restored to a state of justice. In this manner, the nature of God as loving and gracious is called into question. Calvin, without consciously responding to the details of the thomist synthesis, presents an evangelical critique of medieval theology, grounded in his conviction that God is gracious in his self-giving in the humanity of his Son for the salvation of the world. Calvin maintains the double decree, although out of harmony with his fundamental insights regarding God's nature. It serves as a defense of sola gratia. but at the expense of creating a voluntaristic wedge between the being and act of a God who is not truly loving or gracious. Campbell engages in a Christological critique of Calvin, urging that if Christ is truly the only revelation of God then God is a loving Father in his inmost life, whose will for the human race is undivided in his desire that all be reconciled in the humanity of his Son. In his death Jesus says Amen to the divine judgment upon human sin, removing the barrier for all to return.
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White, Kevin. "Two studies related to St. Thomas Aquinas' commentary on Aristotle's De sensu et sensato, together with an edition of Peter of Auvergne's Quaestiones super parva naturalia." Thesis, University of Ottawa (Canada), 1986. http://hdl.handle.net/10393/5519.
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Diniz, Bruno Vieira. "Princ?pios de uma psicoterapia ? luz de Santo Tom?s de Aquino." Pontif?cia Universidade Cat?lica de Campinas, 2017. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/1079.
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This dissertation has as the main goal the identification of principles of a possible psychotherapy in the light of the tomasian psychology. To reach this objective, we initially discussed the importance of the theme, namely, the importance of Thomism and of a possible psychotherapy in the light of Saint Thomas Aquinas in the present days. In this regard, we believe, among other things, that Thomism has the ability to bring us closer to the truth about human nature in its fullest completeness. Next, we discussed and established some important theoretical assumptions for this work, which are the definitions of Tomasian psychology and Thomistic psychotherapy. We defined that Tomasian psychology is the theological treaty of Thomas Aquinas on the human soul, its essence, powers and acts; and that Thomistic psychotherapy would be a possible application of this psychology: a science and a prudential art whose objectives would be, through interpersonal help, to alleviate suffering and to seek the perfection of the human soul. Then, in order to identify in the psychology developed by Saint Thomas possible principles for a psychotherapy, we undertook a long study in which we tried to synthesize, systematize and analyze the entire content of Tomasian psychology, having as reference the Summa Theologica. Thus, we studied the human soul, its powers and acts, with emphasis on the following themes: the voluntary act and its principles, the ultimate end of man (and the happiness), the passions of the soul, and human virtues and vices. Finally, in the last chapter of this work, we presented, briefly, by way of conclusion, possible principles of a Thomistic psychotherapy, which were identified and inferred from the previous study. We believe that such principles can shed important light on the nature of the therapeutic relationship and on the means of pursuing the main psychotherapeutic goals, as previously presupposed, that are: the alleviation of emotional suffering and the pursuit of human happiness.
Esta disserta??o tem como objetivo principal a identifica??o de princ?pios de uma poss?vel psicoterapia ? luz da psicologia tomasiana. Para atingir esse objetivo, inicialmente, discutimos a import?ncia do tema, ou seja, a import?ncia do tomismo e de uma poss?vel psicoterapia ? luz de Santo Tom?s de Aquino nos dias atuais. Quanto a isso, acreditamos, dentre outras coisas, que o tomismo tem a capacidade de nos aproximar da verdade a respeito da natureza humana em sua maior integralidade. Em seguida, discutimos e estabelecemos alguns importantes pressupostos te?ricos para este trabalho, que s?o as defini??es de psicologia tomasiana e de psicoterapia tomista. Definimos que a psicologia tomasiana ? o tratado teol?gico de Tom?s de Aquino acerca da alma humana, sua ess?ncia, pot?ncias e atos; e que a psicoterapia tomista seria uma poss?vel aplica??o dessa psicologia: uma ci?ncia e uma arte prudencial cujos objetivos seriam, por meio da ajuda interpessoal, o al?vio do sofrimento e a busca da perfei??o da alma humana. Em seguida, com o intuito de identificar na psicologia desenvolvida por Santo Tom?s poss?veis princ?pios para uma psicoterapia, empreendemos um longo estudo em que procuramos sintetizar, sistematizar e analisar o conte?do de toda psicologia tomasiana, tendo como refer?ncia a Suma Teol?gica. Estudamos assim a alma humana, suas pot?ncias e atos, com destaque para os seguintes temas: o ato volunt?rio e seus princ?pios, o fim ?ltimo do homem (e a felicidade), as paix?es da alma, as virtudes e os v?cios humanos. Por fim, no ?ltimo cap?tulo deste trabalho, apresentamos ent?o, sinteticamente, a t?tulo de conclus?o, poss?veis princ?pios de uma psicoterapia tomista, identificados e inferidos a partir do estudo anterior. Acreditamos que tais princ?pios podem nos lan?ar importantes luzes sobre a natureza da rela??o terap?utica e sobre os meios de persecu??o dos principais objetivos psicoterap?uticos, como pressupostos anteriormente, que s?o o al?vio do sofrimento emocional e a busca da felicidade humana.
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Diener, Keith William. "A Defense of Soft Positivism: Justice and Principle Processes." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-04172006-125357/.
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Thesis (M.A.)--Georgia State University, 2006.Title from title screen. Andrew Altman, committee chair; Andrew J. Cohen, William Edmundson, committee members. Electronic text (75 p.) : digital, PDF file. Description based on contents viewed Apr. 17, 2007. Includes bibliographical references (p. 73-75).
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Soler, Adriano Martins. "Agostinho e Aristóteles no conhecimento intelectual humano segundo Tomás de Aquino." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/11660.
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The theory of knowledge in Aquinas is an interest target of many researchers of the period. Its importance is singular, among other things, due to the disruption that it causes between the established doctrine about knowledge itself, the Augustinian doctrine of divine illumination and some orders, that until that moment, remained faithful to (Augustinian s). This dissertation aims, from the articles five and six from question 84 inserted in the first part of the Summa of theology of Thomas Aquinas, return to this issue that is far from being exhaustedly explored given its richness and complexity. Therefore, we present, at first, the historical context in which the Summa of Theology was written, as well as what it is in its shape and utility. Subsequently, we turn our attention to its first part. In it, Thomas refers to God and to what proceeds from him, better said, the work of the creation and its action in the world, to then, be able to focus on the group of questions regarding human knowledge, ie, questions 84 - 89 Next, we turn our attention to the question 84 and its articles, exposing its structure and systematize, to finally be able to concentrate on the axioms of articles five and six. In them, we realized Thomas skillfully taking advantage of auctoritates technique to harmonize Augustinian and Aristotle thinking regarding the theory studied in this paper
A teoria do conhecimento em Tomás de Aquino é alvo de interesse de vários pesquisadores do período. Sua importância é singular, dentre outras coisas, devido à ruptura que causa entre a doutrina estabelecida acerca do conhecimento, qual seja, a doutrina agostiniana da iluminação divina e algumas ordens, até então, fiéis a ela. Esta dissertação de mestrado tem como objetivo, a partir dos artigos cinco e seis da questão 84 inseridos na primeira parte da Suma de Teologia de Tomás de Aquino, retomar esse tema que está longe de ser esgotado dado sua riqueza e complexidade. Para tanto, apresentamos, em um primeiro momento, o contexto histórico em que a Suma de Teologia fora escrita, bem como, o que ela é em seu formato e utilidade. Posteriormente, voltamos nossa atenção para sua primeira parte. Nela, Tomás refere-se a Deus e a o que dele procede, ou seja, à obra da criação e à sua ação no mundo, para, então, concentrarmo-nos no bloco de questões que tratam do conhecimento humano, isto é, das questões 84 - 89. Em seguida, voltamos nossa atenção para a questão 84 e seus artigos, expondo sua estrutura e sistematização, para, finalmente, atermo-nos aos axiomas dos artigos cinco e seis. Neles, pudemos perceber Tomás valendo-se habilmente da técnica das auctoritates para harmonizar o pensamento de Agostinho com o de Aristóteles no tocante á teoria em estudo nesse trabalho
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Chi, Young-hae. "By what right do we own things? : a justification of property ownership from an Augustinian tradition." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:5555bb1d-9d5c-4260-b2bc-3c04c61ecb31.
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The justification of property ownership based on individual subjective rights is tightly bound to humanist moral perspectives. God is left out as irrelevant to the just grounds of ownership, which is established primarily on the basis of human self-referential, moral capacity. This thesis aims at developing an alternative justification, both for property as an institution and as a private holding, with a view to bringing God back into the centre stage and thereby placing property ownership on the objective concept of right. A tradition hitherto generally left unnoticed, yet uncovered here as the source of inspiration, vests the whole project with a moral-teleological tone. The tradition, enunciated by St. Augustine and developed by St. Bonaventure and John Wyclif, invites us to see property from the perspective of a moral end: it ought to be used for the love of God and neighbours, and as such it can be owned only by the just. In spite of important insights into the moral nature of property, the Augustinian thesis not only fails to spell out what ‘use for love’ means but also suffers from elitism. Nor does it offer an adequate justification of private property. Such weaknesses call for revision. When we reinterpret the Augustinian thesis through the concept of the divine imperative of service coupled with a proper understanding of human work, property acquires a distinctive justification. Property, as an institution, is justified as a requisite for carrying out God’s redemptive work towards the world. From this general justification ensues the particular justification. We hold property as specifically ‘mine,’ since each person’s ordained mission to participate in God’s work requires a uniquely personal material means, although the recognition and fulfilment of individual mission still demands communal efforts. The duty to carry out the God-commanded mission at first allows us to possess private property only in a non-proprietorial and non-exclusive manner. Yet in the prevailing condition of economic scarcity and human greed, civil jurisdiction must provide a structure of rights to enforce property institution. As God’s invitation for the transformation of the world is a universal command, everybody should have a minimum of property, and yet in differentiation of the scope and kinds commensurate with the particularities of individual mission.
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Williams, Scott Matthew. "An overstanding of Paul Ricoeur's "being-as" metaphoric by St. Thomas Aquinas's doctrine of creation and Via transcendentia." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Oo, Shwe. "Redemption in St. Anselm and St. Thomas Aquinas." Master's thesis, 2014. http://hdl.handle.net/10400.14/17965.
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McCormick, William Alvin. "On the De Regno of St. Thomas Aquinas." 2013. http://hdl.handle.net/2152/21923.
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Can explicitly Christian principles be invoked and put into practice in political life without thereby rendering that politics fideistic, exclusionary and immoderate? Could such principles in fact strengthen the rule of reason in politics? Many secular and Christian thinkers agree that the answers to these questions must be no, only parting ways on their practical conclusions. But Aquinas' much-neglected De Regno suggests the matter is not so simple. In his careful pedagogical structuring of De Regno, Aquinas opens up the possibility of a kind of dialogue between convention, reason and revelation, one that permits him to propose and reformulate his political teachings according to diverse but convergent principles. I aim to develop an account of Aquinas' political teaching that reveals itself as indebted to revelation for its principles but grounded in and open to reason, and thus neither irrational, exclusionary nor immoderate. I will focus particularly on his treatment of the natural law.text
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HUNG, I.-HUNG, and 洪怡宏. "The Chastity Education from the Perspective of St. Thomas Aquinas." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/ssej2q.
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Lu, Hsuan Yu, and 盧宣宇. "The Philosophy of Love- Two Dimensions of Caritas in St. Thomas Aquinas." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/90575203195680444135.
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Goodwin, Colin Robert. "A translation of the Quaestio disputata de spiritualibus creaturis of St Thomas Aquinas, with accompanying notes /." 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp18.16082005.
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Thesis (M. Phil.)--Australian Catholic University, 2002.A thesis submitted in total fulfillment of the requirements of Master of Philosophy. Includes bibliographical references (p. i-vii (at end)). Also available in an electronic format via the internet.
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Charenton, Sylvain. "Subsistence et métaphysique de la personne humaine chez Thomas d’Aquin." Thesis, 2012. http://www.theses.fr/2012PA040027.
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Ce travail interroge la constitution d’une métaphysique de la personne humaine dans la pensée de Thomas d’Aquin. Si on s’accorde généralement à reconnaître que la réflexion thomasienne sur la personne a eu une influence décisive sur la compréhension moderne de l’homme comme personne, on constate également que l’expression personne humaine n’est pas familière de l’Aquinate et ne fait l’objet d’aucun développement particulier dans son œuvre. En effet, l’approche métaphysique de la personne humaine dans le corpus thomasien est logée dans les textes théologiques dans lesquels Thomas, suivant une démarche analogique, définit la personne divine en conservant l’affinité avec l'homme. Ce travail de conceptualisation, à la charnière de la théologie et de l’anthropologie, s’inscrit dans le sillage de la thématique chrétienne de l’homme image de Dieu. Dans le monde latin, les diverses composantes de cette riche tradition se rassemblent à la fin du VIe siècle autour de la figure de Boèce. Au détours des analogies sur les mystères de la Trinité et du Christ, Thomas est conduit à repenser la métaphysique de la substance et de la subsistence, héritage de la traduction de la notion grecque d'hypostase effectué par Boèce. Au bout du compte, ces analogies n’aboutissent pas seulement à une métaphysique de la personne subsistant dans la nature humaine, elles fondent ultimement une véritable métaphysique de la personne humaine en définissant une manière humaine de subsisterThis work examines the formation of a metaphysics of the human person in the thought of Thomas Aquinas. On one side it is generally agreed that the Thomistic thought on the person had a decisive influence on the modern understanding of man as a person, on the other side the term human person is not familiar of Aquinas and not subject to any particular development in his work. Indeed, the metaphysical approach of the human person in the Thomistic corpus is found in the theological texts in which Thomas defines the divine person maintening the affinity with man. This work of conceptualization deals with the Christian theme of man image of God using the analogy. In the Latin world, the various components of this rich tradition come together in the late sixth century around the figure of Boethius. From analogies on the mysteries of the Trinity and of Christ, Thomas is led to rethink the metaphysics of substance and subsistence inherited from the translation of the Greek notion of hypostasis made by Boethius. Ultimately, these analogies do not lead only to a metaphysics of the person subsisting in human nature, they found a true metaphysics of the human person by defining a human subsisting way
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WENCHUNG, WANG, and 王文忠. "A study on the educational ideas at Heng Yee High School — Perspective from the virtue ethics of St. Thomas Aquinas." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/b265rv.
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碩士輔仁大學
宗教學系碩士在職專班
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In the era before Middle Ages, “religion” was the highest guidance to everything in European area. However, “human” became the reference of thinking when entered into Renaissance. Then enter into modern age as today, due to rapidly development in economy and information, the society becomes more emphasized with speed and result. The school education only aims to foster the knowledge and skill of how to , but forgets forming the students to experience real values of life. The religion already lost the role in guidance to the social. Therefore, the moral education becomes more important in modern era. Education in Catholic schools aims to develop the positive personality of the students. The Gravissimum Educationis declared by Concilium Œcumenicum Vaticanum Secundum in 1965, clearly represented the expectation to participants engaged in education from Catholicism. According to the declaration, the purpose of education is to foster students’ personality, to pursue their personal ultimate goal and also public welfare. Furthermore, it is to guide children and younger to overcome difficulties in life by a permanent forgiveness heart, and continuously improve personal life and pursue real freedom. And it is to develop their sense of responsibility gradually to perfect status. In the meantime, the declaration also pointed out that the whole Catholic schools must follow the steps of masters of Church, especially St. Thomas Aquinas. In other words, the thoughts of St. Thomas Aquinas are the guidance for Catholic schools. Hopefully, his thoughts might help the students to care about themselves, to foster their ability to love others, to concern for the society, and become the well development citizens in body and mind. The author serves in Heng Yee Catholic High School which was established by Catholicism in honor of Celso Benigno Luigi Cardinal Costantini. The name- Heng Yee, is his Chinese name, also represents his merits. Thus, the school set the motto as prudence、justice、fortitude、and temperance. The four virtues were first initiated by Plato. Then these were named four cardinal virtues in Middle Ages. St. Thomas Aquinas combined the view from theology and philosophy, and called four cardinal virtues as acquired virtues under his moral thinking. This paper intends to do research by blending St. Thomas Aquinas moral thinking with educational ideas in Heng Yee Catholic High school. And the author hopes that this paper will contribute to school education development in Heng Yee Catholic High school. Key words: Gravissimum Educationis, St. Thomas Aquinas, Celso Benigno Luigi Cardinal Costantini, Four cardinal virtues, acquired virtues.
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Hartman, Peter. "Durand of St.-Pourçain on Cognitive Acts: Their Cause, Ontological Status, and Intentional Character." Thesis, 2012. http://hdl.handle.net/1807/65475.
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The present dissertation concerns cognitive psychology--theories about the nature and
mechanism of perception and thought--during the High Middle Ages (1250-1350).
Many of the issues at the heart of philosophy of mind today--intentionality,
mental representation, the active/passive nature of perception--were also
the subject of intense investigation during this period. I provide an
analysis of these debates with a special focus on Durand of
St.-Pourçain, a contemporary of John Duns Scotus and William of Ockham.
Durand was widely recognized
as a leading philosopher until the advent of the early modern
period, yet his views have been largely neglected in the last century.
The aim of my dissertation, then, is to provide a new understanding of
Durand's cognitive psychology and to
establish a better picture of developments in cognitive psychology during
the period.
Most philosophers in the High Middle Ages held, in one form or another, the
thesis that most forms of cognition (thought, perception) involve the
reception of the form of the object into the mind. Such forms in
the mind explain what a given episode of cognition is about, its content.
According to what has been called the conformality theory of content, the
content of our mental states is fixed by this form in the mind.
Durand rejects this thesis, and one of the primary theses that I
pursue is that Durand replaces the conformality theory of content
with a causal theory of content, according to which the content of
our mental states is fixed by its cause. When I think about Felix
and not Graycat, this is to be explained not by the fact that I have
in my mind the form of Felix and not Graycat, but rather by the fact
that Felix and not Graycat caused my thought.
This is both a controversial interpretation and, indeed, a controversial
theory. It is a controversial interpretation because Durand seems to reject
the thesis that objects are the causes of our mental states. In the first
half of the present dissertation, I argue that Durand does not
reject this thesis but he rejects another nearby thesis: that objects as
causes give to us 'forms'. On Durand's view, an object causes a mental
state even though it does not give to us a new 'form'. In the second half
of the dissertation I defend Durand's causal theory of content
against salient objections to it.
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Crouse, Landon B. "Engelbert of Admont's De Regimine Principum and Lex Animata: a study in the eclecticism of the Medieval Aristotelian political tradition." Thesis, 2018. https://doi.org/10.7912/C22M21.
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Indiana University-Purdue University Indianapolis (IUPUI)This is the study of Engelbert of Admont's unique and practical take on Aristotelian political theory post-rediscovery of Aristotle's ethico-political works. Through the methods of reception theory and a comparative analysis of his first major political treatise, De regimine principum, with those of his contemporaries similar political treatises (i.e., St. Thomas Aquinas, Giles of Rome, and Marsilius of Padua) and their use of Aristotelian sources and concepts--e.g. lex animata--I have shown not only Engelbert's more original, unique, and practical approach to political philosophy within the Aristotelian political tradition of the later Middle Ages, but also a more comprehensively eclectic nature of this tradition. Engelbert's political philosophy as espoused in his De regimine principum is thus a watershed in the development of the use of practical political science.
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Šťastný, Jiří. "Filozofie výchovy, teorie a skutečnost." Master's thesis, 2017. http://www.nusl.cz/ntk/nusl-368750.
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Thesis The Philosophy of Education, Theory and Reality focuses on the brief historical development of educational ideals, the determination of the necessary virtues of the raised man, and the subsequent comparison of the established virtues with the current educational policy of the Czech Republic. After comparing with educational documents at national level, it has been found that some of the necessary virtues in these documents are not included.
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Miller, Joshua F. "On whether or not Merleau-Ponty's phenomenology of lived body experience can enrich St. Thomas Aquinas's integral anthropology." 2009. http://digital.library.duq.edu/u?/etd,104013.
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