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Published: 10 March 2023

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1

Lombardo, OP, Nicholas. "Thomas Aquinas on the Emotions." philippiniana Sacra 48, no. 145 (2013): 413–34. http://dx.doi.org/10.55997/ps3002xlix145a1.

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Despite its enormous historical influence, Thomas Aquinas’s account of the emotions has been neglected since the early modern period. Recently however, it has been drawing renewed attention from scholars in a number of disciplines. This paper gives an overview of Aquinas’s account of the emotions and the state of contemporary scholarship. It describes his fundamentally positive attitude toward desire and emotion, and then it shows the centrality of his theory of the emotions to his ethics and his understanding of virtue. In the course of its argument, the paper examines the relationship between reason and emotion, the inseparable link between emotion and virtue, the influence of Christology on Aquinas’s understanding of the emotions, and the moral normativity of unspecified passion. It also compares Aquinas to David Hume. Finally, it proposes a tentative explanation for why Aquinas was motivated to give more attention to emotion in his writings than any previous philosopher or theologian, and it discusses Aquinas’s hidden influence in contemporary philosophy and theology of emotion.

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Beckwith, Francis. "Doting Thomists: Evangelicals, Thomas Aquinas, and Justification." Evangelical Quarterly 85, no. 3 (April 30, 2013): 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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Over the past several decades, some Evangelical philosophers and theologians have embraced the metaphysics, epistemology, and natural law theory of Thomas Aquinas (1225–74), despite that fact that historically some of the leading lights in Evangelicalism have rejected Aquinas’s views because they believed these views are inconsistent with classical Reformation teaching. Some of these Evangelical Thomists have argued that on the matter of justification Aquinas is out of step with Tridentine and post-Tridentine Catholicism though closer to the Protestant Reformers. This article argues that such a reading of Aquinas is mistaken, and that Aquinas’s understanding of justification is of a piece with his both his predecessors (Augustine, Council of Orange) as well as his successors (Council of Trent, Catechism of the Catholic Church)

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3

Davies, Brian. "Thomas Aquinas." International Philosophical Quarterly 44, no. 1 (2004): 108–9. http://dx.doi.org/10.5840/ipq200444169.

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Davies, Brian. "Thomas Aquinas." Cogito 3, no. 3 (1989): 173–79. http://dx.doi.org/10.5840/cogito19893333.

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5

Knasas, John F. X. "Thomas Aquinas." American Catholic Philosophical Quarterly 77, no. 3 (2003): 464–71. http://dx.doi.org/10.5840/acpq200377326.

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6

Phelan, Jon. "Thomas Aquinas." Philosophers' Magazine, no. 10 (2000): 60. http://dx.doi.org/10.5840/tpm20001072.

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7

Mawson, Michael. "Understandings of nature and grace in John Milbank and Thomas Aquinas." Scottish Journal of Theology 62, no. 3 (August 2009): 347–61. http://dx.doi.org/10.1017/s0036930609004773.

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AbstractJohn Milbank is one of the most recent and arguably most radical proponents of an understanding of nature as graced. This article critically examines Milbank's understanding of nature and grace, specifically as elaborated within his reading of Thomas Aquinas. In the first part I will outline Aquinas's most direct discussions of nature and grace in the Summa Theologica, drawing attention to several central, albeit subtle, distinctions that these contain. In the second and third parts, I will examine Milbank's reading of Aquinas in Truth in Aquinas, and examine whether it adequately reflects and negotiates Aquinas's distinctions. On this basis I will argue Milbank's reading, while drawing attention to some important and often neglected areas of Aquinas's thought, ultimately remains limited.

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8

Berkman, John, and Robyn Boeré. "St. Thomas Aquinas on Impairment, Natural Goods, and Human Flourishing." National Catholic Bioethics Quarterly 20, no. 2 (2020): 311–28. http://dx.doi.org/10.5840/ncbq202020229.

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This essay examines St. Thomas Aquinas’s views on different types of impairment. Aquinas situates physical and moral impairments in a teleological account of the human species, and these impairments are made relative in light of our ultimate flourishing in God. For Aquinas, moral and spiritual impairments are of primary significance. Drawing on Philippa Foot’s account of natural goods, we describe what constitutes an impairment for Aquinas. In the Thomistic sense, an impairment is a lack or privation in relation to that which is appropriate to the human being, known by our nature and ultimate perfection. For Aquinas, perfection lies in the transformation necessary for union with God.

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9

Harris, Joshua. "Collective Action and Social Ontology in Thomas Aquinas." Journal of Social Ontology 7, no. 1 (February 1, 2021): 119–41. http://dx.doi.org/10.1515/jso-2020-0065.

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Abstract In this paper I argue that there are resources in the work of Thomas Aquinas that amount to a unique approach to what David P. Schweikard and Hans Bernhard Schmid’s call the “Central Problem” facing theorists of collective intentionality and action. That is to say, Aquinas can be said to affirm both (1) the “Individual Ownership Claim” and (2) the “Irreducibility Claim,” coherently and compellingly. Regarding the Individual Ownership Claim, I argue that Aquinas’s concept of “general virtue” (virtus generalis) buttresses an account of the way in which individuals act collectively qua individuals, i.e., without invoking hive minds or other scientifically problematic phenomena. Further, with respect to the Irreducibility Claim (2), I argue that Aquinas’s concept of “common good” (bonum commune) offers an account of the way in which some powers and acts of social groups are importantly irreducible to those of their members. Considered together, I argue that these two positions in Aquinas are correlative, and therefore amount to a coherent account of collective action and group agency, respectively.

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Boersma, Hans. "Thomas Aquinas on the Beatific Vision: A Christological Deficit." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 129–47. http://dx.doi.org/10.14428/thl.v2i2.14733.

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This article argues Aquinas’s doctrine of the beatific vision suffers from a twofold christological deficit: (1) Aquinas rarely alludes to an eternally continuing link (whether as cause or as means) between Christ’s beatific vision and ours; and (2) for Aquinas the beatific vision is not theophanic, that is to say, for Aquinas, Christ is not the object of the beatific vision; instead, he maintains the divine essence constitutes the object. Even if Aquinas were to have followed his “principle of the maximum” in the unfinished third part of the Summa and so had discussed Christ’s own beatific vision as the cause of the saints’ beatific vision, he would still have ended up with a christological deficit, inasmuch as Christ would still not be the means and the object of the saints’ beatific vision. For a more christologically robust way forward, I draw on John Owen and several other Puritan theologians, who treat the beatific vision as the climactic theophany.

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11

Carl, Maria. "St. Thomas Aquinas." Proceedings of the American Catholic Philosophical Association 86 (2012): 201–12. http://dx.doi.org/10.5840/acpaproc20128616.

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12

Cross, R. "Review: Thomas Aquinas." Journal of Theological Studies 54, no. 2 (October 1, 2003): 883. http://dx.doi.org/10.1093/jts/54.2.883.

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13

Lisska, Anthony J. "Saint Thomas Aquinas." Teaching Philosophy 12, no. 4 (1989): 429–31. http://dx.doi.org/10.5840/teachphil1989124114.

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14

Roszak, Piotr. "Anatomy of Ludic Pleasure in Thomas Aquinas." Pensamiento y Cultura 16, no. 2 (December 1, 2013): 50–71. http://dx.doi.org/10.5294/pecu.2013.16.2.3.

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15

Taufik, Muhammad. "FILSAFAT BARAT ERA SKOLASTIK Telaah Kritis Pemikiran Thomas Aquinas." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 2 (December 21, 2020): 81. http://dx.doi.org/10.18592/jiiu.v19i2.4444.

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AbstractThis paper tries to discuss how Western philosophy critically examined the thought of Thomas Aquinas in the scholastic era. The scholastic era or known medieval philosophy whose style is the philosophy of collaborating with theology in harmony. Philosophy in the scholastic era gave birth to many famous theologians-philosophers, one of whom was Thomas Aquinas, who was the subject of this paper. After the authors traced through this paper the answer found that Aquinas was the most important figure of Western philosophy in the scholastic era. Aquinas is considered to have made a real contribution in unifying the original elements of Augustine's thought, strongly influenced by the philosophy of Neo-Platonism, with the philosophy of Aristotle.The author criticized Aquinas's view that Aristotle's philosophical system contains true rational truths. Basically using philosophical methods to understand theology is very helpful. That has been done by Aquinas; it only needs to be underlined that the method for understanding philosophy without losing the nature of theology is not entirely correct either. However there are also problems that cannot be fully explained by philosophical approaches. Like the problem of beliefs related to metaphysical problems, for example. The problem of belief in matters that are metaphysical is a problem that is difficult to explain philosophical logic. Aquinas stated that theological truth is clear to human reason. For example, it is the truth about God's existence. This truth comes from revelation, but how to explain philosophically that can satisfy curiosity so that what is believed can be understood rationally.

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16

Sweeney, Terence. "Ways to God." Philosophy and Theology 32, no. 1 (2020): 149–72. http://dx.doi.org/10.5840/philtheol2021728143.

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In this article, I explore how William Desmond recovers Thomas Aquinas's Five Ways by offering a new way for considering the relation of God to being. I do so in the context of Charles Taylor’s reflections on the immanent frame and the possibility of thinking towards God in the secular age. Desmond renews Aquinas proofs by seeing in them a hermeneutic openness to God. Considering each of Aquinas’s five ways through the lens of Desmond’s philosophy, I argue that each proof reveals God’s ways of being within being as a path to recovering an awareness of God’s presence in the world.

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17

Gaine, Simon Francis. "Thomas Aquinas, the Beatific Vision and the Role of Christ: A Reply to Hans Boersma." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 148–67. http://dx.doi.org/10.14428/thl.v2i2.16613.

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This article continues a conversation with Hans Boersma on the role of Jesus Christ in the beatific vision enjoyed by the saints. In his book Seeing God, Boersma maintained that there is a Christological deficit in Thomas Aquinas’s account of the beatific vision. In response I suggested that Aquinas held that Christ’s beatific vision is forever the cause of that of the saints. In his reply to me, Boersma more or less accepted my conclusion, but claimed there was still a Christological deficit because Aquinas mentions the thesis only rarely. He then drew attention to a second, more important factor in the alleged deficit, namely, Aquinas’s identification of the divine essence rather than Christ as the vision’s object. The present article responds to both elements of the alleged deficit, arguing against Boersma on the basis of the Summa Theologiae’s structure that there is no such deficit in Aquinas. While Boersma, after finding against Aquinas, moves in conclusion “towards a theophanic view of the beatific vision,” in my own conclusion I sketch out an alternative, Thomist account of the relationship between the beatific vision and heavenly theophany.

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18

Setiawan, Erfandi, Esterika Wulandari, Olivia Olivia, Karli Riyanti, and Rindi Juniari. "Komparasi Deskriptif Thomas Aquinas tentang Filsafat dan Teologi." Asian Journal of Philosophy and Religion 1, no. 2 (November 1, 2022): 81–96. http://dx.doi.org/10.55927/ajpr.v1i2.1635.

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Penelitian ini berusaha meng-komparasi filsafat dengan teologi dalam terang pemikiran Thomas Aquinas dalam hal konteks kehidupan bermasyarakat, khususnya dalam bidang pendidikan. Metode penelitian ini menggunakan kajian pustaka dengan penelusuran yang dekat dengan pemikiran yang bersifat komparatif Thomas Aquinas: filsafat dan teologi. Hasil penelitian menunjukkan hubungan kelindan komparatif filsafat dan teologi saat berhadapan dengan modernisasi. Penggerak yang tak dapat digerakkan kerap menjadi landasan berpikir Thomas Aquinas dalam kerangka logika saat saling menyilang percakapan antara teologi dan filsafat.

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19

Winkler, Norbert. "Thomas von Aquin und Meister Eckhart." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 8 (December 31, 2003): 63–85. http://dx.doi.org/10.1075/bpjam.8.05win.

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This essay deals with the contrary opinions of Thomas Aquinas and Meister Eckhart on synderesis and conscience. In his theory, Thomas Aquinas focuses more on prudence and less on conscience. Meister Eckhart is the proponent of an attitude ethics focusing on the notion of scintilla animae. For Thomas Aquinas, the Aristotelian thinker, the practical syllogism links judgement to spiritual values, whereas Meister Eckhart gives priority to self-predication. By means of self-predication, action and normativity can be combined immediately; the practical syllogism combines them in an indirect way.

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20

Kaczor, Christopher. "Thomas Aquinas on Gratitude to God." Religions 13, no. 8 (July 27, 2022): 692. http://dx.doi.org/10.3390/rel13080692.

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Discussions of gratitude to God characteristically presuppose some philosophical or theological framework. This philosophical and theological exploration of gratitude to God examines the topic in light of the thought of Thomas Aquinas. Unlike some treatments of Aquinas’ account of gratitude, I draw extensively on Aquinas’ commentaries on Scripture as well as lesser known works, such as his sermons, to illuminate these topics rather than exclusively relying on the Summa theologiae. In the first part of this article, I focus on how Aquinas understands the virtue of gratitude to God. In the second part, I examine his account of ingratitude to God. And in the third part, I consider the difference Jesus makes in Aquinas’ understanding of these issues, including contesting the claim that “Jesus was an ingrate”.

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21

Dagron, Tristan. "Pomponazzi'sDe fatoand Thomas Aquinas." Verbum 6, no. 1 (April 2004): 199–213. http://dx.doi.org/10.1556/verb.6.2004.1.16.

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22

Inagakai, Ryosuke. "Thomas Aquinas, Summa Theologica." THEOLOGICAL STUDIES IN JAPAN 52 (2013): 180–85. http://dx.doi.org/10.5873/nihonnoshingaku.52.180.

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23

Son, Eunsil. "Thomas Aquinas on Love." philosophia medii aevi 24 (December 31, 2018): 75–106. http://dx.doi.org/10.52654/pma.24.3.

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24

Schadel, Erwin. "Thomas Aquinas. De Magistro." Philosophy and History 24, no. 1 (1991): 21–23. http://dx.doi.org/10.5840/philhist1991241/211.

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25

Gill, Jerry H. "Thomas Aquinas in Flatland." Philosophy Today 54, no. 4 (2010): 408–17. http://dx.doi.org/10.5840/philtoday20105448.

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26

Hill, William J. "St. Thomas Aquinas: Teacher." Thomist: A Speculative Quarterly Review 66, no. 1 (2002): 9–13. http://dx.doi.org/10.1353/tho.2002.0011.

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27

Parousía, María. "Thomas Aquinas: Spiritual Master." Incarnate Word 2, no. 5 (2008): 197–200. http://dx.doi.org/10.5840/tiw20082513.

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28

Kenny, A. "Thomas Aquinas: A Portrait." Common Knowledge 21, no. 2 (January 1, 2015): 339–40. http://dx.doi.org/10.1215/0961754x-2872702.

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29

Schoot, Henk, and Pim Valkenberg. "Thomas Aquinas and Judaism." Modern Theology 20, no. 1 (January 2004): 51–70. http://dx.doi.org/10.1111/j.1468-0025.2004.00242.x.

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30

Burrell, David B. "Thomas Aquinas and Islam." Modern Theology 20, no. 1 (January 2004): 71–89. http://dx.doi.org/10.1111/j.1468-0025.2004.00243.x.

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31

Horne, Brian. "Book Review: Thomas Aquinas." Theology 101, no. 800 (March 1998): 127–28. http://dx.doi.org/10.1177/0040571x9810100212.

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32

O'Donoghue, N. D. "Book Reviews : Thomas Aquinas." Expository Times 100, no. 7 (April 1989): 272. http://dx.doi.org/10.1177/001452468910000719.

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33

Pakata, Sumiaty. "Analisis Praktik Politik Masyarakat Lembang Pondingao’ Berdasarkan Etika Politik Perspektif Thomas Aquinas." Masokan: Ilmu Sosial dan Pendidikan 2, no. 1 (June 13, 2022): 26–39. http://dx.doi.org/10.34307/misp.v2i1.42.

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Abstract: This study aims to analyze the political practice that occurs in the Lembang Pondingao’ community by using the theoretical approach of Thomas Aquinas' political ethics. Politics is a reflection of human life in managing life together in a community for the creation of the common good. The method used in this research is qualitative with a descriptive approach, where the data collection techniques are through observation, interviews, and literature study. Then the data was analyzed using data reduction techniques, data display, and interpretation related to political practice in Lembang Pondingao'. The results of the study show that (1) the people of Lembang Pondiango' have a view that politics is the desire to rule and oppress, where this view is contrary to Thomas Aquinas' political ethics which emphasizes how to do right and good based on rational actions based on ratios, (2) the relationship between individuals in society, even the relationship between religious leaders and the government is not harmoniously established in their daily lives because some people in Lembang Pondiango' still adhere to the principle of social strata. This is a contradiction with the views of Thomas Aquinas in a society or community because Thomas Aquinas said that in order to achieve perfection in political activity, justice must be created so that homo homini lupus does not occur, (3) as a leader in society, namely the government and religious leaders. cannot work hand in hand in leading a community that should work together in solving problems that exist in society. Where should we pay attention to each other to achieve justice in the community in order to create what Thomas Aquinas calls the bonum commune. Keywords: analysis, politics, Lembang Pondiango', Thomas Aquinas Abstrak: Penelitian ini bertujuan untuk menganalisis praktik politik yang terjadi di masyarakat Lembang Pondingao’ dengan menggunakan pendekatan teori etika politik Thomas Aquinas. Politik merupakan reflektif kehidupan manusia dalam menata hidup bersama dalam sebuah komunitas demi terciptanya kebaikan bersama. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan pendekatan deskriptif, di mana teknik pengumpulan data melalui observasi, wawancara, dan studi pustaka. Kemudian data dianalisis dengan menggunakan teknik reduksi data, display data, dan interpretasi yang berhubungan dengan praktik politik di Lembang Pondingao’. Hasil penelitian menunjukkan bahwa (1) masyarakat Lembang Pondiango’ memiliki pandangan tentang politik adalah hendak untuk berkuasa dan menindas, di mana pandangan ini bertentangan dengan etika politik Thomas Aquinas yang menekankan bagaimana seharusnya berbuat secara benar dan baik berdasarkan tindakan yang rasional berdasarkan rasio, (2) relasi antara individu dalam masyarakat, bahkan relasi antar tokoh agama dan pemerintah tidak terjalin secara harmonis dalam kehidupan keseharian mereka oleh karena sebagian masyarakat Lembang Pondiango’ masih memegang prinsip strata sosial. Hal ini kontraversi dengan pandangan Thomas Aquinas dalam sebuah masyarakat atau komunitas karena Thomas Aquinas mengatakan bahwa untuk mencapai kesempurnaan dalam aktivitas politik, maka harus tercipta yang namanya keadilan agar tidak terjadi homo homini lupus, (3) sebagai pemimpin dalam masyarakat yaitu pemerintah dan tokoh agama pun tidak bisa bergandengan dalam memimpin masyarakat yang seharusnya berjalan bersama dalam menyelesaikan persoalan-persoalan yang ada dalam masyarakat. Di mana harus memperhatikan satu sama lain untuk mencapai keadilan dalam komunitas agar tercipta yang Thomas Aquinas sebut sebagai bonum commune. Kata kunci: analisis, politik, Lembang Pondiango’, Thomas Aquinas

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34

Ugwuanyi, Faustinus. "Aquinas’ Commentaries on Boethius’ Treatises: a Modification or Interpretation?" Roczniki Kulturoznawcze 10, no. 1 (September 30, 2019): 33–51. http://dx.doi.org/10.18290/rkult.2019.10.1-2.

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Nearly seven hundred years after the death of Boethius, Saint Thomas Aquinas appears to comment on the two works of Boethius: De Trinitate and De Hebdomadibus. In the last years of the 20th century, Aquinas’ comments aroused many discussions and questions among scholars. The question was asked why Aquinas was commenting on the texts of Boethius. Some scholars, such as Marian Kurdziałek, a Polish philosopher, argued that Aquinas intended to get rid of the old method of argumentation that dominated both philosophy and theology. Other scholars, such as Etienne Gilson, Pierre Duhem and Cornelio Fabro, criticized Aquinas, arguing that he used the texts of Boethius as a platform to create a metaphysics that was completely different. The last group of scholars, such as Ralph McInerny, rejects these allegations and claims. The article author joins the ongoing debate, arguing that Aquinas’s comments to Boethius aimed to develop further arguments against the heretics who lived in his time upon the authority of Boethius, who according to Timothy Noone represented the characteristic style of the scholars from the twelfth to the seventeenth century. The other part of the article discusses the question of whether Aquinas’ comments were correct interpretations of Boethius’ texts. In his opinion, the author of the article claims that the interpretations of the texts of Boethius made by Saint Thomas Aquinas is credible and may be the best commentary on Boethius. But, it is necessary to keep in mind the modifications resulting from various scientific cultures that prevailed in the time of the two great scholars.

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35

Bobier, Christopher. "Thomas Aquinas, "Thomas Aquinas's Quodlibetal Questions." Trans. Turner Nevitt and Brian Davies." Philosophy in Review 42, no. 1 (April 6, 2022): 1–3. http://dx.doi.org/10.7202/1087995ar.

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36

Gaine, Simon Francis. "The Beatific Vision and the Heavenly Mediation of Christ." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 116–28. http://dx.doi.org/10.14428/thl.v2i2.7623.

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This article argues that Thomas Aquinas is to be interpreted as holding that the beatific vision of the saints is causally dependent on the glorified humanity of Christ. It opposes the view that, for Aquinas, Christ’s humanity has causal significance only for those who are being brought to the beatific vision by grace, and not for those who have attained this vision, such that there is a Christological deficit in Aquinas’s eschatology. The argument proceeds somewhat in the manner of an article of Aquinas’s Summa Theologiae. Having briefly outlined the recent debate, especially the contribution of Hans Boersma, two objections are put against my position. A sed contra is formulated on the basis of quotations from the Summa. The responsio is based on Aquinas’s extensive use of a philosophical ‘principle of the maximum’ and its particular application by Aquinas to grace. After replies to the objections, based on the method and structure of the Summa, I locate Aquinas’s position in the debate on Christ’s heavenly mediation between that of John Calvin and that of John Owen and Jonathan Edwards.

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37

Smith, Innocent. "Liturgical Prayer and the Theology of Mercy in Thomas Aquinas and Pope Francis." Theological Studies 79, no. 4 (November 30, 2018): 782–800. http://dx.doi.org/10.1177/0040563918801329.

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Thomas Aquinas’ theology of mercy is deeply marked by the liturgical tradition of the Order of Preachers, incorporating many explicit and implicit references to liturgical prayers in praise of God’s mercy. This article explores the liturgical context of Thomas Aquinas’ theology of mercy, demonstrating the influence of the Dominican liturgy on Thomas’ understanding and articulation of mercy and showing the subsequent influence of Thomas on Pope Francis’ theology of mercy.

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38

Darr, Ryan. "The Virtue of Justice and the Justice of Institutions." Journal of the Society of Christian Ethics 40, no. 1 (2020): 3–20. http://dx.doi.org/10.5840/jsce202051925.

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Justice, according to Thomas Aquinas, is a personal virtue. Modern theorists, by contrast, generally treat justice as a virtue of social institutions. Jean Porter rightly argues that both perspectives are necessary. But how should we conceive the relationship between the virtue of justice and the justice of institutions? I address this question by drawing from Aquinas’s account of the role of the convention of money in mediating relations of just exchange. Developing Aquinas’s account, I defend two conclusions and raise one problem. The conclusions are: (1) Aquinas does presuppose the need for just institutions in just relations; (2) Aquinas highlights the importance of an underappreciated consideration: the way institutions mediate just or unjust relationships. The problem, which naturally arises from bringing together the virtue of justice and the justice of institutions, is whether and how individuals can act justly in a context of structural injustice.

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39

Matchulat, Justin. "Thomas Aquinas on Natural Inclinations and the Practical Cognition of Human Goods." American Catholic Philosophical Quarterly 94, no. 2 (2020): 239–71. http://dx.doi.org/10.5840/acpq2020942203.

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Thomas Aquinas’s thought on how human natural inclinations relate to the cognition of basic human goods has been and continues to be highly disputed. Pointing out the weaknesses of both old and new natural law interpretations, I offer an interpretation that is highly sensitive to Aquinas’s language in key texts on this issue and in addition draws upon texts where Aquinas explicates the relationship between inclination and selective attention. I argue that the natural inclinations primarily play a directive role in drawing an agent’s attention to naturally apprehend basic human goods. This directive role is both externalist and reliabilist—the agent need not be aware of the inclinations and cognitive features that reliably direct her attention. Following a principle he inherits from Aristotle, I claim that for Aquinas, as human beings are by nature, so do the basic human goods seem to them.

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40

McLaughlin, Ryan Patrick. "Thomas Aquinas' Eco-Theological Ethics of Anthropocentric Conservation." Horizons 39, no. 1 (2012): 69–97. http://dx.doi.org/10.1017/s0360966900008549.

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This essay explores the much-debated question regarding the extent and viability of Thomas Aquinas as a theological source for expanding Christian ethical concern for the nonhuman creation, particularly nonhuman animals. This exploration focuses on the intersection of two foundational issues in Aquinas' theological framework, nature and teleology, as well as the effects of this intersection in Aquinas' work concerning nonhuman creation. From these examinations, I suggest that Aquinas can provide significant contributions for augmenting concern for the welfare of nonhuman animals because his theological framework demands that humans preserve the natural order through conservation. However, Aquinas' ecotheological ethics of conservation is foundationally anthropocentric and only permits indirect moral concern for the nonhuman world.

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Furry, Timothy J. "Analogous analogies? Thomas Aquinas and Karl Barth." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 318–30. http://dx.doi.org/10.1017/s0036930610000396.

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AbstractThis article attempts to show that Karl Barth and Thomas Aquinas are not as divergent as often thought. Taking Eugene Rogers's argument as a working hypothesis, I argue for two points of convergence between Barth and Aquinas, specifically on their understandings of analogy. First, both root analogy in christology. Using Christ as the great magister, Aquinas shows how Christ teaches us to see him, despite its difficulty, in his trinitarian divinity. Barth, using the imagery of the prodigal son, discusses how the incarnation places humanity in an ontological relationship within God's own dialogue within the Trinity. Second, both understand analogy as a theological practice, not a metaphysical mechanism or abstract doctrine, though metaphysics and doctrine are at play in their work. Both Aquinas and Barth attempt to train their readers in the judgement necessary to speak truthfully about God. This analogical relationship between Barth and Aquinas I call the analogia Christi.

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Lisowski, R. James. "Gabriel Marcel and Thomas Aquinas." International Philosophical Quarterly 60, no. 4 (2020): 473–88. http://dx.doi.org/10.5840/ipq20201120160.

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This article considers the positions of Gabriel Marcel and Thomas Aquinas on self-knowledge and argues for a synthesis between them. The basis of this Marcelian-Thomistic synthesis is their common understanding of the self as inherently in relation to that which is other (via embodiment) and in the necessity of activation for self-knowledge to occur. The divergence between these thinkers occurs in regard to the process of activation. While Aquinas presents an Aristotelian account of activation rooted in his understanding of cognition, Marcel offers a broader vision of activation that gives pride of place to intersubjectivity. A Marcelian-Thomistic synthesis preserves the Aristotelian systematization of Aquinas, while adding Marcel’s expanded understanding of activation and his prioritization of intersubjectivity. Such a synthesis allows for a treatment of self-knowledge that is metaphysically systematic and true to lived experience.

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Paulinus C., Ejeh. "KANT’S CATEGORICAL IMPERATIVE AND AQUINAS’ NATURAL LAW THEORY: A CRITICAL AND COMPARATIVE ANALYSIS." Volume-2: Issue-9 (October, 2020) 2, no. 9 (November 14, 2020): 01–13. http://dx.doi.org/10.36099/ajahss.2.9.1.

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This paper titled: “Kant’s Categorical Imperative and Aquinas’ Natural Law Theory: A Critical and Comparative Analysis”, is an attempt towards a better understanding of the compatibility or otherwise, that may exist between the works of the two great minds in the history of philosophy-Thomas Aquinas and Immanuel Kant. The paper aims at a critical comparison of the basic premises of Kant’s and Aquinas’s ethical philosophy, intending to find similarities and dissimilarities as well as compatibility or incompatibility between them. This paper adopts a conceptual clarification of our discourse and engages in an analytic, critical exposition, and appraisal of the subject matters.

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Breiner, Nikolaus. "Punishment and Satisfaction In Aquinas’s Account of the Atonement." Faith and Philosophy 35, no. 2 (2018): 237–56. http://dx.doi.org/10.5840/faithphil2018327102.

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According to Eleonore Stump, Thomas Aquinas rejects a “popular” (roughly, penal substitutionary) account of the atonement. For Stump’s Aquinas, God does not require satisfaction or punishment for human sin, and the function of satisfaction is remedial, not juridical or penal. Naturally, then, Aquinas does not, on this reading, see Christ’s passion as having saving effect in virtue of Christ substitutionally bearing the punishment for human sin that divine justice requires. I argue that Stump is incorrect. For Aquinas, divine justice does require satisfaction; satisfaction involves punishment ( poena) and has a penal function; and one way Christ’s death has saving effect is in virtue of his satisfying that requirement on people’s behalf. Christ saves by “paying our debt,” bearing in the place of humans the penalty or punishment required by divine justice. My argument implies that Aquinas’s account of satisfaction in the atonement significantly resembles key aspects of Stump’s “popular account”—and of the Penal Substitution Theory it represents.

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Spinale, Kevin. "The Intellectual Pedigree of the Virtue of Magnanimity in the Jesuit Constitutions." Journal of Jesuit Studies 2, no. 3 (June 29, 2015): 451–69. http://dx.doi.org/10.1163/22141332-00203004.

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The article traces the development of the virtue of magnanimity in Aristotle, Cicero, and Thomas Aquinas in order to assess John O’Malley’s claim that Section 728 of the Constitutions of the Society of Jesus represents a paraphrase of section i.66 of Cicero’s On Duties. For Aristotle, the virtue represents individual’s striving for greater virtue and honor. In Cicero, the virtue takes on Stoic characteristics and is tempered with justice and concern for the common good. Thomas Aquinas links the virtue to hope in initiating great enterprises and accomplishing great virtue in accord with God’s will. Ignatius uses magnanimity to indicate a virtue that synthesizes Cicero’s attention to the common good and Aquinas’s notion of hope in God’s providence. Ignatius combines this synthesis with his own inclination to take that which is excellent in others and generously incorporate it into the Society’s work in magnifying God’s glory.

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Brook, Angus. "The Aristotelian Context of the Existence-Essence Distinction in De Ente Et Essentia." Metaphysica 20, no. 2 (October 25, 2019): 151–73. http://dx.doi.org/10.1515/mp-2019-2012.

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Abstract This paper explores the Aristotelian context of the real distinction between existence and essence thought to be posited in Thomas Aquinas’ early work De Ente Et Essentia. In doing so, the paper situates its own position in the context of contemporary scholarship and in relation to the contemporary trend to downplay Aristotle’s influence in Thomas Aquinas’ philosophy. The paper argues that re-reading De Ente Et Essentia in this way sheds new light on some of the crucial debates in contemporary Thomist scholarship, particularly with respect to the analogous relation between potency and act: essence and existence, the distinction between conceptual and causal explanation, and the relationship between philosophy and theology in the thought of Thomas Aquinas.

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Golubiewski, Wojciech. "Thomas Aquinas and Natural Patterns of Virtuous Conduct." Studia Antyczne i Mediewistyczne 17, no. 51 (December 31, 2019): 31–38. http://dx.doi.org/10.37240/saim.2019.17.52.2.

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In this paper, I draw on the doctrine of Thomas Aquinas to comment on natural patterns of flourishing in human virtuous life. Through the concept of “natural goodness” borrowed from Philippa Foot, I aim to show how in light of Aquinas’s moral philosophy the realm of physical nature serves as an exemplar for human reason and action. While acknowledging a great variety of cultures and the crucial role of free choice in shaping human action, I emphasize the inherent orientation of human freedom towards moral flourishing, as I find it in Aquinas’s doctrine. The desire for happiness and the natural seeds of moral virtues, terms of which the human mind discovers from various instances of natural or morally virtuous action, provide some basic orientation to human virtuous conduct according to reason. The diversity of virtuous flourishing of human lives and cultures has an immense scope according to the degree to which ordered practical reasoning allows and fosters it. At the same time, however, virtuous flourishing depends on and keeps in congruence with the intelligible patterns of nature that reason and virtue imitate.

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Eco, Umberto, and Hugh Bredin. "The Aesthetics of Thomas Aquinas." Journal of Aesthetics and Art Criticism 47, no. 1 (1989): 100. http://dx.doi.org/10.2307/432009.

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Chesterton, G. K., and Mark Armitage. "Chesterton on St. Thomas Aquinas." Chesterton Review 30, no. 1 (2004): 27–49. http://dx.doi.org/10.5840/chesterton2004301/29.

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Leftow, Brian. "The Philosophy of Thomas Aquinas." International Philosophical Quarterly 31, no. 4 (1991): 502–3. http://dx.doi.org/10.5840/ipq199131449.

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