Bibliografías temáticas / Saint Aquinas

Literatura académica sobre el tema "Saint Aquinas"

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Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Saint Aquinas"

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Lisska, Anthony J. "Saint Thomas Aquinas". Teaching Philosophy 12, n.º 4 (1989): 429–31. http://dx.doi.org/10.5840/teachphil1989124114.

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Ugwuanyi, Faustinus. "Aquinas’ Commentaries on Boethius’ Treatises: a Modification or Interpretation?" Roczniki Kulturoznawcze 10, n.º 1 (30 de septiembre de 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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Candler,, Peter M. "Saint Thomas Aquinas, Vol. 2". American Catholic Philosophical Quarterly 79, n.º 2 (2005): 356–59. http://dx.doi.org/10.5840/acpq200579223.

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Torrell, Jean-Pierre. "Saint Thomas Aquinas: Spiritual Master". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 14, n.º 2 (mayo de 2005): 239–40. http://dx.doi.org/10.1177/106385120501400208.

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Catalão, Helena B. "Thomas d’Aquin dans les Ténèbres de l’Antisémitisme.Considérations sur le faux témoignage dans la théorie de la justice". Revista Portuguesa de Filosofia 79, n.º 1-2 (31 de julio de 2023): 693–708. http://dx.doi.org/10.17990/rpf/2023_79_1_0693.

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The primary objective of this study is to revisit Thomas Aquinas’ notion of justice in light of the author’s own considerations regarding false testimony, specifically in its relation to sin. The intention is to emphasize, within the philosopher, theologian, and advisor’s thinking, the non-sacrificial dimension of justice, which aligns with a testimonial view of cultural evolution and, consequently, philosophical and theological thought. These topics will be addressed through an examination of the discussion surrounding antisemitism in S. Thomas Aquinas, a discussion conducted and explored by Hippolyte Gayraud in his book titled L’Antisémitisme de Saint Thomas D’Aquin (The Antisemitism of Saint Thomas Aquinas).
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Casanova, Carlos Augusto. "Saint Thomas Aquinas’ Theology and His Commentary on the Book of Psalms". Biblica et Patristica Thoruniensia 14, n.º 3 (19 de noviembre de 2021): 217–30. http://dx.doi.org/10.12775/bpth.2021.010.

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This is a brief commentary of the Spanish bilingual edition of Aquinas’ Commentary to the Book of Psalms, by Carlos Casanova and Enrique Alarcón, with the outstanding introductions to each of its four volumes. It deals with the relevance of Biblical studies for the understanding of Aquinas’ theological work, the hermeneutical tools used by Aquinas when commenting the Book of Psalms, the contemporary representatives of the school of Biblical Thomism and the main lessons a reader could draw from Aquinas’ reading of the Book of Psalms.
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Schaeffer, Matthew. "Aquinas and the Ontological Flexibility of Law". Canadian Journal of Law & Jurisprudence 24, n.º 2 (julio de 2011): 377–86. http://dx.doi.org/10.1017/s084182090000521x.

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When Saint Thomas Aquinas makes claims such as “that which is not just seems to be no law at all” it is a bit difficult to discern what he means. Some think that Aquinas is defending what is now called the Strong Natural Law Thesis: for all X, X is a law only if X is just. Others think that Aquinas is defending what is now called the Weak Natural Law Thesis: for all X, X is a non-defective law only if X is just. In this paper, focusing on Aquinas’s metaphysics, I argue that both of these interpretations are mistaken. Aquinas is primarily defending what we can call The Metaphysical Natural Law Thesis: since being and goodness are convertible, legal validity (i.e., the existence or being of a law) comes in degrees—and this entails that the justice of a law literally increases the amount of being a law possesses, while the injustice of a law literally decreases the amount of being a law possesses. On this interpretation, then, the injustice of a law entails an ontological attenuation of the law without entailing an ontological annihilation of the law.
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Brown, Montague. "Permanent Creation in Saint Thomas Aquinas". New Blackfriars 67, n.º 795 (septiembre de 1986): 362–71. http://dx.doi.org/10.1111/j.1741-2005.1986.tb06557.x.

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Brown, Deborah J. "Thomas Aquinas, Saint and Private Investigator". Dialogue 41, n.º 3 (2002): 461–80. http://dx.doi.org/10.1017/s0012217300005229.

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RésuméL'énigme de Hume au sujet de la connaissance de soi repose sur l'idée qu'il n'y a pour l'esprit que deux modes d'accès épistémique à soi-même: le contact direct ou non inférentiel avec le soi, d'une part, et la connaissance indirecte, à base d'inférence, d'autre part. Hume rejette le premier de ces modes enpartant de ceci que nous n'avons dans l'introspection qu'une connaissance des expériences et jamais de la substance mentale, et il rejette le second comme incapable de contrer le scepticisme, sa conclusion étant que ce nous appelons un soi n'est rien d'autre que l'amas des expériences que nous rencontrons. Il y a, cependant, en plus de ces deux modes d'accès, une troisième possibilité, que Hume ne semble jamais prendre en considération, mais qui était caractéristique de l'approche de Thomas d'Aquin à la connaissance de soi, comme de celle de Descartes. Pour ces auteurs, le mode d'accès que l 'esprit a à lui-même est une connaissance indirecte non inférentielle. Le présent article propose ainsi de repenser la façon dont ces philosophes ont conçu la connaissance qu'un individu a de lui-même. En particulier, l'un des aspects de la doctrine de Thomas d'Aquin qui est souvent négligé concerne le rôle que joue dans la connaissance du soi individuel la prise de conscience de l'implication de la volonté dans la pensée.
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Forgie, J. William. "The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem". Religious Studies 31, n.º 1 (marzo de 1995): 89–100. http://dx.doi.org/10.1017/s0034412500023313.

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Let us call the Dependency Theses (DT) the view, first stated by Kant, that certain versions of the cosmological argument depend on the ontological argument. At least two different reasons have been given for the supposed dependence. Given the DT, some of Aquinas' views about God's essence, and about our knowledge of God's existence, can seem, at least at first, to be inconsistent. I consider two different ways of defending Aquinas against this suspicion of inconsistency. On the first defence, based on a widespread understanding of his notion of ‘necessary being’, Aquinas' views fall outside the scope of the DT. The success of this defence is doubtful. There is, however, another defence to be found in Aquinas' work, one directed not to avoiding, but actually to rejecting, the DT. In this second defence, the DT is not a correct assessment even of those views that do fall within its scope. Its success means that Aquinas had available a principled refutation of the DT some five hundred years before it was first formulated.
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Tesis sobre el tema "Saint Aquinas"

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Gardner, Elinor. "Saint Thomas Aquinas on the Death Penalty". Thesis, Boston College, 2009. http://hdl.handle.net/2345/712.

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Thesis advisor: Arthur Madigan
Catholic moral philosophers and theologians for centuries used Thomas Aquinas's defense of the death penalty as a point of reference in defending the state's right to execute. Recent Church documents such as Evangelium Vitae, however, seem to take a different approach to the question than Aquinas did. In secular contemporary treatments of the death penalty, Aquinas's account is often caricatured or simply overlooked. One of the reasons for this is the lack of a thorough treatment of the death penalty in the thought of Aquinas. This dissertation seeks to address that deficiency. I present Aquinas's account of capital punishment as an example of determining civil punishments through the exercise of practical reason. Aquinas's thought sanctions neither an absolute acceptance nor an absolute rejection of the death penalty; for him, this is not a question that admits of absolutes. Like other punishments, the death penalty is a determination made by human reason. Its justification depends on specific historical and cultural circumstances and on the needs of the political community, as well as on the severity of the offense. Killing a guilty person is not intrinsically evil, in Aquinas's view, but it is nonetheless a last resort, when nothing else can be done for the good of the community. It may be that recent Church documents have avoided making use of the Thomistic teaching on the death penalty, even where this could have made their reasoning clearer, for fear that such arguments would be misunderstood, or in order to make a clearer case for forgoing the penalty. If this dissertation contributes to our understanding of what Thomas actually says about CP, it will be helpful in reconciling the thought of John Paul II with the tradition of Catholic thought on capital punishment, as well as in offering a reasonable way for thinking about punishments in general
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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FERNANDEZ, MARTIN UGARTECHE. "THE METAPHOR IN SAINT THOMAS AQUINAS AND PAUL RICOEUR". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2008. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=12438@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
O estudo visa mostrar a natureza da metáfora, e em particular seu valor especulativo e fundamento ontológico (ou ontologia implícita) para Santo Tomás de Aquino e Paul Ricoeur, realizando uma comparação entre as duas concepções. Em um primeiro momento, é apresentada a concepção tomista da metáfora, através do recurso a quatro intérpretes do Aquinate (Penido, McInerny, Cruz e Duffy). Em um segundo momento é apresentada a concepção de Paul Ricoeur, especialmente em A metáfora viva. Na parte final do trabalho, são comparadas a incorporação da imagem no discurso especulativo (valor especulativo da metáfora) e a relação metáfora-ontologia (fundamento ontológico da metáfora) nos dois autores.
The study aims at showing the nature of metaphor, particularly its speculative value and its ontological foundation (or implicit ontology), for Saint Thomas Aquinas and Paul Ricoeur, making a comparison between both conceptions. In a first moment, Aquinas` conception of metaphor is presented, recurring to four interpreters (Penido, McInerny, Cruz and Duffy). In a second moment, Ricoeur`s conception of metaphor is displayed, especially as presented in The living metaphor. In the final part of the work, the incorporation of image in speculative discourse (speculative value of metaphor) and the relation metaphor-ontology (ontological foundation of metaphor) in both authors are compared.
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Viego, Carlos M. "Magnanimity a virtue in Aristotle and Saint Thomas Aquinas /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Austin, Kathleen J. "Aristotle, Aquinas, and the history of quickening". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79819.

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This thesis examines a primary question raised by both Aristotle and Thomas Aquinas: What constitutes the beginning of a human being? Aristotle and Aquinas raise this question for very different reasons. Modern critical commentators revisit it for their own reasons, namely for the purposes of ethical debates surrounding conception and abortion. They frequently attribute the notions of delayed ensoulment and quickening to Aristotle. Through examination of the primary texts, I demonstrate that this attribution is erroneous. Aristotle contends that ensoulment is substantially complete at conception, though subject to gradual actualization throughout the lifespan of a human being; while Thomas suggests that conception is a process, requiring several substantial changes before a human soul is infused. I argue that Aquinas adapts Aristotle in accordance with his Christian theological commitments, and modern commentators follow him to develop their own notions of delayed ensoulment and quickening.
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Boland, Vivian. "Ideas in God according to Saint Thomas Aquinas : sources and synthesis /". Leiden ; New York ; Köln : E. J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb36693757q.

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Austin, Nicholas Owen. "Thomas Aquinas on the Four Causes of Temperance". Thesis, Boston College, 2010. http://hdl.handle.net/2345/3742.

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Thesis advisor: James F. Keenan
This dissertation aims to give a theoretical account of the cardinal virtue of temperance that portrays it as an attractive (albeit demanding) virtue, and provides the justification and method for applying it to multiple spheres of life today. To this end, it offers a critical interpretation and retrieval of Saint Thomas Aquinas' account of the four causes of temperantia in the Summa Theologiae. I claim that, for Thomas, the four causes of a moral virtue are its mode (formal cause), matter and subject (material cause), proper end (final cause) and agent (efficient cause). Less technically, they can be expressed in terms of five guiding questions to be used in understanding any given virtue: What is the practical wisdom actualized by that virtue? What is the sphere of life with which the virtue is concerned? What aspect of the human heart and mind does the virtue modify? What is the virtue for? What causes the virtue to exist and increase? To answer to these five questions is to give an account of a moral virtue. This dissertation develops and applies this causal method for analyzing a moral virtue, both as a means of interpreting Thomas' account of temperance, and as a tool for constructing a theory of temperance for today. Temperance, I claim, can be defined as the modulation of attraction for the sake of right relationship. It is developed through both discipline and grace. Temperance does not repress desire, but forms and channels its positively, placing it at the service of right relationship to oneself, others, the earth and God. It does limit and restrain desire, but always for the sake of deeper and more meaningful goods. Temperance therefore modulates harmoniously between the restraint and the redirection of desire, the fast and the feast. Temperance is often misunderstood as proposing a purely negative ideal of repression and constraint. The dissertation claims that, on the contrary, temperance is a positive and attractive virtue, and one that is urgently needed in consumer society
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Reedy, Brian M. T. "The faith that does prudence: Contemporary Catholic social ethics and the appropriation of the ethics of Aquinas". Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:105011.

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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. Sweeney
This 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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Trinh, Son Van. "The Christological mystery of the incarnation of Jesus Christ in the writings of Saint Thomas Aquinas". Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108883.

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Rojas, Saffie Juan Pablo. "Terapia EMDR : un análisis a la luz de la obra de Santo Tomás". Doctoral thesis, Universitat Abat Oliba CEU, 2017. http://hdl.handle.net/10803/456901.

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El present treball s'ha proposat investigar la Teràpia EMDR a la llum de l'obra de Sant Tomàs d'Aquino, seguint una triple aproximació: antropològica, teòrica i pràctica. La limitada concepció de l'ésser humà subjacent al model EMDR contrasta amb una teoria que conté importants encerts, però sobretot, amb una proposta psicoterapèutica que demostra un profund coneixement de la naturalesa humana. La psicologia tomista ofereix una nova manera de comprendre la Estimulació Bilateral, el Model SPIA i el Protocol Estàndard. Això permet fonamentar la pràctica EMDR en un sòlid cos de coneixement tradicional. A més, posa aquesta meravellosa eina en mans dels que volen basar la seva tasca terapèutica en l'antropologia del Aquinat. L'anàlisi de la Teràpia EMDR il·lumina una manera concreta d'aterrar la doctrina de Sant Tomàs en el context de la pràctica psicològica, el que suggereix que és possible idear un model de psicoteràpia basat íntegrament en l'obra del Doctor Humanitas.
El presente trabajo se ha propuesto investigar la Terapia EMDR a la luz de la obra de Santo Tomás de Aquino, siguiendo una triple aproximación: antropológica, teórica y práctica. La limitada concepción del ser humano que subyace al modelo EMDR contrasta con una teoría que contiene importantes aciertos, pero sobre todo, con una propuesta psicoterapéutica que demuestra un profundo conocimiento de la naturaleza humana. La psicología tomista ofrece una nueva manera de comprender la Estimulación Bilateral, el Modelo SPIA y el Protocolo Estándar. Esto permite fundamentar la práctica EMDR en un sólido cuerpo de conocimiento tradicional. Además, pone esta maravillosa herramienta en manos de quienes desean basar su labor terapéutica en la antropología del Aquinate. El análisis de la Terapia EMDR ilumina un modo concreto de aterrizar la doctrina de Santo Tomás en el contexto de la práctica psicológica, lo que sugiere que es posible idear un modelo de psicoterapia basado íntegramente en la obra del Doctor Humanitas.
The present work has been proposed to investigate the EMDR therapy in the light of the work of Saint Thomas Aquinas, following a triple approach: anthropological, theoretical and practical. The limited conception of the human being that underlies the EMDR model contrasts with a theory that contains important successes, but above all, with a psychotherapeutic proposal that demonstrates a deep knowledge of human nature. Thomist psychology offers a new way of understanding Bilateral Stimulation, the SPIA Model and the Standard Protocol. This allows EMDR practice to be based on a solid body of traditional knowledge. In addition, it puts this wonderful tool in the hands of those who wish to base their therapeutic work on the anthropology of Aquinas. The analysis of EMDR Therapy illuminates a concrete way of landing the doctrine of St. Thomas in the context of psychological practice, suggesting that it is possible to develop a model of psychotherapy based entirely on the work of Doctor Humanitas.
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Libros sobre el tema "Saint Aquinas"

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K, Chesterton G. Saint Thomas Aquinas. New York: Image Books/Doubleday, 2001.

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Saint Thomas Aquinas. Washington, D.C: Catholic University of America Press, 2005.

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Brian, Davies. Aquinas. London: Continuum, 2003.

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K, Chesterton G. St. Thomas Aquinas. Mineola, N.Y: Dover Publications, 2009.

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K, Chesterton G. St. thomas aquinas. [Place of publication not identified]: Martino Fine Books, 2011.

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K, Chesterton G. St. Thomas Aquinas. San Francisco, CA: Ignatius Press, 2002.

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1973-, Dauphinais Michael, David Barry 1961- y Levering Matthew 1971-, eds. Aquinas the Augustinian. Washington, D.C: Catholic University of America Press, 2007.

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McCabe, Herbert. On Aquinas. Editado por Brian Davies. London: Continuum, 2008.

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Pieper, Josef. Guide to Thomas Aquinas. San Francisco: Ignatius Press, 1991.

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Thomas. Basic writings of Saint Thomas Aquinas. Indianapolis, IN: Hackett, 1997.

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Capítulos de libros sobre el tema "Saint Aquinas"

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Coughlan, Michael J. "Mediation and Saint Thomas Aquinas". En The Vatican, the Law and the Human Embryo, 11–25. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20773-2_2.

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Torrell, Jean-Pierre. "Introduction. Lire Saint Thomas autrement." En Facing History: A Different Thomas Aquinas, ix—xxxiv. Turnhout: Brepols Publishers, 2000. http://dx.doi.org/10.1484/m.tema-eb.4.00642.

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"Saint Thomas Aquinas". En Christian Theologies of Salvation, editado por R. Jared Staudt. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0010.

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This chapter covers the theology of Thomas Aquinas. Aquinas’s views on salvation are rooted primarily in both the internal liberation from sin whereby the soul is renewed and justified by grace, and the cause of said justification, which is participation in the justice of the soul of Jesus Christ himself.
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"Saint Thomas Aquinas". En To Praise, To Bless, To Preach, 12–13. ATF Press, 2018. http://dx.doi.org/10.2307/j.ctvh8r4fm.10.

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"SAINT THOMAS AQUINAS". En Mont-Saint-Michel and Chartres, 347–84. Princeton University Press, 2022. http://dx.doi.org/10.2307/j.ctv24rgbw3.26.

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"Bachelor on the Sentences". En Saint Thomas Aquinas, 45–67. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/jj.1357279.10.

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"The Roman Years (1265–1268):". En Saint Thomas Aquinas, 167–86. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/jj.1357279.15.

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"Table of Contents". En Saint Thomas Aquinas, v—viii. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/jj.1357279.2.

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"An Eventful Youth (c. 1226–1245)". En Saint Thomas Aquinas, 1–20. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/jj.1357279.7.

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"A New Stay in Paris:". En Saint Thomas Aquinas, 208–27. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/jj.1357279.17.

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Actas de conferencias sobre el tema "Saint Aquinas"

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Sima, Adriana. "CAN WE KNOW THAT GOD EXISTS SIMPLY BY THINKING ABOUT IT?" En 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s10.01.

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The question of whether we can know that God exists simply by thinking about it has been explored by various philosophers throughout history. Let�s examine the ideas of Plato, Saint Augustine of Hippo, Saint Anselm, Thomas Aquinas, Rene Descartes, and Lucian Blaga on this topic. Plato�s philosophy centered around the idea of forms or ideal concepts. While he did not explicitly argue for the existence of a monotheistic God, he believed in a transcendent realm of perfect forms that served as the ultimate source of reality. According to Plato, through philosophical contemplation and reason, one could gain knowledge of these forms, including the form of the good, which could be equated with a divine or godlike entity. Saint Augustine of Hippo sought to reconcile faith and reason and believed that rational inquiry could lead to knowledge of God�s existence. He argued that God�s existence could be known through introspection and reflection on one�s own existence. Augustine believed that God�s existence is self-evident and that every thought we have depends on the existence of a supreme, unchanging and eternal being. Saint Anselm proposed the ontological argument for the existence of God. He argued that we can conceive of a being greater than which nothing can be conceived. According to Anselm, if such a being exists in the understanding alone, it could also exist in reality, which is even greater. Therefore, God must exist in reality. Anselm�s argument relies on the idea that the concept of God contains the concept of necessary existence. Thomas Aquinas developed the cosmological argument, which asserts that everything in the universe has a cause, and ultimately there must be an uncaused cause (God) that initiates the chain of causes. Aquinas believed that reason could lead us to knowledge of God�s existence through observation of the natural world and logical deduction. He believed that God�s existence is self-evident and can be understood through natural theology. Rene Descartes known for his phrase �I think, therefore I am,� sought to establish a foundation of knowledge through rational inquiry. While his philosophical project primarily focused on skepticism and the existence of the self, Descartes also argued for the existence of God. He posited that the idea of God, as a perfect and infinite being, could not have originated from himself, a finite and imperfect being. Therefore, he concluded that the idea of God must have been implanted by a higher power, namely God himself. Lucian Blaga, a Romanian philosopher, addressed the problem of God�s existence from a phenomenological perspective. He argued that God�s existence is not a factual truth that can be proven or disproven by rational thought alone. Instead, Blaga emphasized the importance of subjective experience and existential intuition in recognizing the presence of God. For Blaga, the experience of the sacred and the encounter with the numinous in human existence provides a profound sense of meaning and transcendence, which suggests the existence of God. In summary, the philosophers mentioned above offer different perspectives on whether we can know that God exists simply by thinking about it. While some argue for rational proofs like the ontological or cosmological arguments, others emphasize the importance of personal experience, intuition, introspection or the recognition of higher realities, but the question of God�s existence remains a deeply complex and multifaceted topic, with different philosophical approaches yielding different conclusions, a complex and deeply personal matter, with differing viewpoints among philosophers and individuals.
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2

Sima, Adriana. "CAN WE KNOW THAT GOD EXISTS SIMPLY BY THINKING ABOUT IT?" En 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s03.01.

Texto completo
Resumen
The question of whether we can know that God exists simply by thinking about it has been explored by various philosophers throughout history. Let�s examine the ideas of Plato, Saint Augustine of Hippo, Saint Anselm, Thomas Aquinas, Rene Descartes, and Lucian Blaga on this topic. Plato�s philosophy centered around the idea of forms or ideal concepts. While he did not explicitly argue for the existence of a monotheistic God, he believed in a transcendent realm of perfect forms that served as the ultimate source of reality. According to Plato, through philosophical contemplation and reason, one could gain knowledge of these forms, including the form of the good, which could be equated with a divine or godlike entity. Saint Augustine of Hippo sought to reconcile faith and reason and believed that rational inquiry could lead to knowledge of God�s existence. He argued that God�s existence could be known through introspection and reflection on one�s own existence. Augustine believed that God�s existence is self-evident and that every thought we have depends on the existence of a supreme, unchanging and eternal being. Saint Anselm proposed the ontological argument for the existence of God. He argued that we can conceive of a being greater than which nothing can be conceived. According to Anselm, if such a being exists in the understanding alone, it could also exist in reality, which is even greater. Therefore, God must exist in reality. Anselm�s argument relies on the idea that the concept of God contains the concept of necessary existence. Thomas Aquinas developed the cosmological argument, which asserts that everything in the universe has a cause, and ultimately there must be an uncaused cause (God) that initiates the chain of causes. Aquinas believed that reason could lead us to knowledge of God�s existence through observation of the natural world and logical deduction. He believed that God�s existence is self-evident and can be understood through natural theology. Rene Descartes known for his phrase �I think, therefore I am,� sought to establish a foundation of knowledge through rational inquiry. While his philosophical project primarily focused on skepticism and the existence of the self, Descartes also argued for the existence of God. He posited that the idea of God, as a perfect and infinite being, could not have originated from himself, a finite and imperfect being. Therefore, he concluded that the idea of God must have been implanted by a higher power, namely God himself. Lucian Blaga, a Romanian philosopher, addressed the problem of God�s existence from a phenomenological perspective. He argued that God�s existence is not a factual truth that can be proven or disproven by rational thought alone. Instead, Blaga emphasized the importance of subjective experience and existential intuition in recognizing the presence of God. For Blaga, the experience of the sacred and the encounter with the numinous in human existence provides a profound sense of meaning and transcendence, which suggests the existence of God. In summary, the philosophers mentioned above offer different perspectives on whether we can know that God exists simply by thinking about it. While some argue for rational proofs like the ontological or cosmological arguments, others emphasize the importance of personal experience, intuition, introspection or the recognition of higher realities, but the question of God�s existence remains a deeply complex and multifaceted topic, with different philosophical approaches yielding different conclusions, a complex and deeply personal matter, with differing viewpoints among philosophers and individuals.
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