Thèses : « 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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Santamaria, Anthony. « The parameters of being and acting human, the true case for moral science in the philosophy of Saint Thomas Aquinas ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq41305.pdf.

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De, Anna Gabriele. « Formal causation and mental representation : a Thomistic proposal ». Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/12915.

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In the past years, the relevance of Thomas Aquinas's theory of cognition for contemporary debates on epistemology has been widely discussed. That theory claims that mind and world are formally identical and that this relationship overcomes various problems associated with scepticism concerning mental representation. The proposal, however, is grounded on the idea that the world can act on the mind through a relation of formal causation. This thesis attempts to develop a Thomistic theory of formal causation which may be suitable for a realist account of mental representation and which may meet the requirements prompted by current discussions. The suggested view is grounded on Aquinas's metaphysics, according to which the world is constituted of substances. The claim that change is possible since substances are hylomorphically constituted (viz., metaphysically composed of form and matter) is defended. Aquinas's claim that some substances have forms which may act independently of matter is also supported. The paradigmatic examples are human souls, i.e. the forms of human beings, whose higher cognitive capacity, i.e. thinking, can be in principle carried on without the need of any material organ. A Thomistic theory of causation is subsequently proposed. It is argued that hylomorphism explains the distinction among four species of causes (material, formal, final and efficient). Aquinas's attempt to explain causal relations conditionally is developed along the lines suggested by John Mackie's INUS conditional analysis. Jaegwon Kim's implementation of Mackie's proposal through an object-based metaphysics of events is then adapted to the hylomorphical account of substances. On these grounds, a theory of formal causation can be proposed and applied to Aquinas's theory of mental representation. The ensuing proposal is offered not in the spirit of historical exegesis but as a substantive philosophical account and it is Thomistic only in the broad sense that it is built on Aquinas's metaphysics and is consistent with his claims on causation.

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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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SALLES, SERGIO DE SOUZA. « THE RESOLUTIO AS METAPHYSICAL ITINERARY OF SAINT THOMAS AQUINAS : THE RISING OF THE ARISTOTELIC DÝNAMIS IN POTENTIA ESSENDI IN QUAESTIONES DISPUTATAE DE POTENTIA DEI ». PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=7709@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
Dentre as obras de que dispomos para a reconstituição do pensamento metafísico de Tomás de Aquino (1225-1274), encontram-se as Quaestiones disputatae De Potentia Dei, redigidas entre 1265 e 1266. Conhecer o itinerário (iter) filosófico do De Potentia é tarefa indispensável não só para a exegese da obra, mas, sobretudo, para determinar a originalidade da síntese metafísica de seu autor. O iter metafísico do Aquinate se orienta em torno de duas vias complementares, a saber: a via de resolução (via resolutionis) e a via de composição (via compositionis). Cada via se desdobra na consideração do ente enquanto tal à luz das causas intrínsecas (secundum rationem) ou das causas extrínsecas (secundum rem). A análise dos argumentos do De Potentia revela que o termo a quo da via de resolução pelas causas intrínsecas (via resolutionis secundum rationem) consiste na elevação da dýnamis aristotélica à condição de potentia essendi, enquanto o seu termo ad quem é a resolução de todos os atos e de todas as perfeições dos entes na atualidade e na perfeição do ato de ser (actus essendi). Em perspectiva ulterior, os entes são elevados à condição de participantes do próprio ser subsistente (ipsum esse subsistens), realizando-se assim o itinerário da via de resolução pelas causas extrínsecas (via resolutionis secundum rem). É a superação pela via de resolução no esse das antíteses sobre as quais nasce nossa herança metafísica (participação e causalidade, transcendência e imanência, platonismo e aristotelismo) que constitui a contribuição mais original de Tomás de Aquino à vida cultural do Ocidente.
Among the works we dispose of for the reconstitution of the metaphysical thought of Thomas Aquinas (1225-1274), we find the Quaestiones disputatae De Potentia Dei, written between 1265 and 1266. To know the philosophical itinerary (iter) of the De Potentia is an indispensable task not only for the exegesis of that work, but, above all, for determining the originality of the metaphysical synthesis of its author. The metaphysical itinerary of Aquinas is guided around two complementary ways: the way of resolution (via resolutionis) and the way of composition (via compositionis). Each of them considers being qua being in the light of the intrinsic causes (secundum rationem) or extrinsic causes (secundum rem). Examination of the De Potentia´s arguments reveals that the term a quo of the way of resolution by the intrinsic causes (via resolutionis secundum rationem) is the rising of the aristotelian dýnamis to the condition of potentia essendi, while its term ad quem consists of the resolution of all acts and of all perfections of beings in the actuality and in the perfection of the act of being (actus essendi). In an ulterior perspective, the beings are raised to the condition of participants of the selfsubsisting being (ipsum esse subsistens), thus fulfilling the itinerary of the way of the resolution by extrinsic causes (via resolutionis secundum rem). It is the overcoming by way of the resolution in esse of the antitheses on which our metaphysical inheritance is born (participation and causality, transcendence and immanence, platonism and aristotelism) that constitutes the most original contribution of Thomas Aquinas to the cultural life of the West.

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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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Pinheiro, Ivan Nogueira. « Juros e usura no direito brasileiro : uma reflexão sob a perspectiva Tomista ». Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/2/2131/tde-29102012-155620/.

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O presente estudo propõe uma análise sobre o tema da usura no pensamento de São Tomás de Aquino de forma a determinar sua aplicabilidade à questão dos juros remuneratórios tal qual se apresenta hodiernamente no Direito Brasileiro. Inicialmente a concepção de Aquino é avaliada à luz da tríplice base que a compõe: a Lei Natural, segundo a qual se considera a esterilidade do dinheiro e a justiça natural; a Lei Humana, tida aqui como o Direito Romano, do qual se absorve a noção de fungibilidade do dinheiro e a conceituação dos contratos de mútuo; e a Lei Divina, tomada por São Tomás de forma a corroborar aquilo que se depreende das demais leis. Na sequencia, a problemática dos juros e da sua extrapolação usurária é avaliada no âmbito do ordenamento jurídico pátrio, tanto sob o prisma de sua evolução histórica quanto das discussões que envolvem a matéria em nossos dias. Finalmente, partindo de uma conceituação de juros e usura compatível com o pensamento do Doutor Angélico, avaliaremos o que viria a determinar o preço justo nos contratos de mútuo financeiro com vistas a estabelecer parâmetros indicativos para a limitação das taxas de juros no Direito Brasileiro, tanto nas operações praticadas no âmbito civil quanto naquelas contratadas junto ao Sistema Financeiro Nacional
This study proposes an analysis of the theme of usury in the thinking of St. Thomas Aquinas to determine its applicability to the question of compensatory interest as it is now understood under Brazilian Law. Initially Aquinass concept is evaluated in the light of its triple base: Natural Law, which considers the sterility ofmoney and natural justice; Human Law, seen here as Roman Law, from which the notion offungibility of money and the conceptualization of mutuum agreements are derived; and Divine Law, taken by St. Thomas as a means of corroborating what is deduced from the other laws.Next, the critical issues involving interest and their usurious extrapolation are evaluated in the sphere of our national legal system, from both the perspectives of its historical evolution and of the discussions that involve the subject today. And finally, beginning with an appraisal of interest and usury compatible with the thinking of the Angelic Doctor, we will evaluate what woulddetermine the just price in mutuum contracts,seeking to establish parameters for an eventual limitation ofinterest rates in Brazilian Law, both in transactions involving non-banking entities and in those contracted within the National Financial System.

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Celier, Grégoire. « Saint Thomas d’Aquin et la possibilité d’un monde créé sans commencement ». Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040054.

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La question d’un monde créé sans commencement ou, comme on le dit souvent, le problème de « l’éternité du monde », a été l’occasion d’une vive controverse entre les penseurs latins du XIIIe siècle, dont saint Thomas d’Aquin. Nonobstant sa foi avérée en une création avec un commencement, Thomas, théologien et philosophe catholique, s’est interrogé tout au long de sa carrière : « Aurait-il été possible que Dieu créât un monde sans commencement ? » Cette persévérance est suffisamment paradoxale pour attirer l’attention, d’autant que Thomas, en sa réponse, s’opposait à la grande majorité de ses contemporains.Après une courte partie introductive qui brosse à grands traits et sans prétention le contexte historique, sont donc présentés les onze textes thomasiens traitant de la durée du monde, et spécialement de la possibilité d’un monde créé sans commencement, en leur langue latine ainsi qu’en une traduction française originale. Puis sont analysés les arguments présentés par Thomas, et les questions qu’ils peuvent soulever. Si les rapports entre la philosophie et la foi, comme entre la philosophie et la science, entrent en ligne de compte, les notions de causalité naturelle et de causalité volontaire, de fini et d’infini, de création divine et d’action humaine, de temps et d’éternité, de démonstration rationnelle et d’argument de convenance, constituent le cœur de cette élucidation philosophique.Au terme de la démarche, il apparaît que, pour saint Thomas d’Aquin, si le monde, en fait, a été créé avec un commencement (c’est pour lui une certitude de foi), en droit il aurait pu être créé sans aucun commencement (et c’est pour lui une affirmation légitime de la raison)
The question of a world created without beginning or, as is often said, the problem of « the eternity of the world », was the occasion of a controversy between the latin thinkers of the thirteenth century, including St. Thomas Aquinas. Despite his unquestionable faith in a creation with a beginning, Thomas, catholic theologian and philosopher, wondered throughout his life : « Would it have been possible that God created a world without beginning ? » This perseverance is paradoxical enough to attract attention, especially as Thomas, in his reply, was opposed to the vast majority of his contemporaries.After a short and unpretentious introduction that describes historical context, eleven thomasians texts dealing with the duration of the world are presented, and especially the possibility of a world created without beginning, in the original latin and in a new french translation. Then the arguments given by Thomas are analyzed, as well as the issues they may raise. If the relationship between philosophy and faith, and between philosophy and science, are taken into account, the concepts of natural causality and voluntary causality, finite and infinite, divine creation and human action, time and eternity, rational demonstration and argument of convenience, are the heart of this philosophical elucidation.At the end of the process, it appears that, for Aquinas, if the world, in fact, was created with a beginning (this is for him a certainty of faith), nevertheless it could have been created without a beginning (and this is for him a legitimate statement of reason)

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Justin, Daniel P. « Companions in Mission : Practicing the Virtue of Solidarity in Catholic Higher Education ». Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104227.

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Thesis advisor: Jane E. Regan
In Sollicitudo Rei Socialis (1987) Pope John Paul II proposes solidarity as a social virtue for our fragmented yet interdependent world. This lens raises several important questions, but also suggests new opportunities for moral formation and the promotion of institutional charism in the context of Catholic higher education. Employing a praxis methodology, this dissertation begins by analyzing contemporary declines in social capital and the rise of atomistic individualism. The philosophical writings of Alasdair MacIntyre and Charles Taylor help us to understand the moral and spiritual roots of these sociological trends. With the context established, the dissertation next traces the development of solidarity in the Catholic social tradition and attempts to locate the virtue within a Thomistic moral framework. Closely related to both charity and justice, the vision of solidarity advanced is linked to Aristotle's notion of civic friendship, perfected in its origin (the dignity of the human person) and goal (the common good). Constructive proposal are grounded in the concept of social practices developed by MacIntyre and adapted by religious educators and practical theologians. Beyond textual analysis, this dissertation includes a national survey of 87 senior mission leaders at Catholic colleges and universities. From these findings, concrete recommendations are offered for the practices of mission leadership and service-learning
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry

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Duby, Steven J. « Divine simplicity : a dogmatic account ». Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5935.

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This thesis offers a constructive account of the doctrine of divine simplicity in Christian theology. In its methodology, the thesis aims to present this divine perfection as an implicate of the scriptural portrayal of God, to draw upon the insights and conceptual resources of Thomas Aquinas and various Reformed orthodox theologians, and to respond to some objections to divine simplicity. The focus on exegetical elaboration of biblical teaching and the use of Thomas and the Reformed orthodox distinguish this work from a number of recent accounts of God in both systematic theology and analytic philosophy. The case for God's simplicity is made by examining God's singularity, aseity, immutability, infinity, and act of creation in Holy Scripture and then tracing the ways in which these descriptions of God imply that he is (negatively) not composed of parts. Rather, he is (positively) actus purus and really identical with his own essence, existence, and attributes, each of which is identical with the whole being of the triune God considered under some aspect. In light of the constructive work, this study then addresses the three most pressing objections to divine simplicity: (1) that it denigrates God's revelation of his many attributes in the economy; (2) that it eliminates God's freedom in creating the world and acting in history; and (3) that it does not cohere with the doctrine of the Trinity.

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Pereira, Junior Getulio. « O comentario de Tomas de Aquino ao Livro I do "De Anima" de Aristoteles ». [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281972.

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Orientador: Francisco Benjamin Souza Netto
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Nosso trabalho consiste em uma tradução dos capítulos 1-4 do Livro I do Comentário de Tomás de Aquino ao De Anima de Aristóteles. A tradução é acompanhada de uma breve introdução ao texto. Nela apresentamos um pouco da trajetória tanto do texto de Aristóteles como do comentário feito por Tomás de Aquino. Por fim, apresentamos na introdução um breve resumo dos temas tratados nos quatro capítulos traduzidos, bem como procuramos destacar aspectos que julgamos relevantes em relação ao texto
Abstract: Our work consists in a translation of chapters 1-4 of Book I of the Thomas Aquinas's Commentary on Aristotle's De anima. The translation is followed of one brief introduction to the texto In it we in such a way present a little of the trajectory of the text of Aristotle as of the commentary made for Thomas Aquinas. Finally, we present in the introduction a brief summary of the subjects treated in the four translated chapters, as well as we look for to detach aspects that we judge pertinent in relation to the text
Mestrado
Mestre em Filosofia

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Gibiino, Fabio. « « De scientia Dei ». La distinction 35 du commentaire de Thomas d’Aquin sur le Ier livre des « Sentences » : étude doctrinale et édition critique ». Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040043.

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Cette thèse est consacrée à une analyse doctrinale et philologique du commentaire de Thomas d'Aquin sur la distinction 35 du premier Livre des Sentences de Pierre Lombard. Le sujet de cette distinction est la science que Dieu a de lui-même et des autres choses. La première partie de notre travail est une présentation conceptuelle et historique de l'arrière-fond de cette distinction. Elle est divisée en quatre étapes. Dans la première, nous nous sommes interrogé sur la science divine dans une perspective linguistique. Dans la seconde, nous avons discuté le rôle de l'autre, en tant qu'objet, dans la connaissance divine. Dans la troisième,nous avons étudié la synthèse chez Thomas des éléments aristotéliciens et pseudo-dionysiens, comme la notion d'actus purus et la notion d'esse. La quatrième étape, présente brièvement le contexte historique pour comprendre la méthode du commentaire des Sentences, ainsi qu'un bref panorama de l'Université de Paris au XIIIe siècle. La deuxième partie de la thèse offre une édition critique de la distinction 35. Après avoir collationné les témoins manuscrits selon les critères de la Commission Léonine, nous avons présenté le texte avec une introduction où nous établissons les différentes familles de la transmission textuelle
This dissertation provides a doctrinal and philological study of Aquinas' Commentary on Book I, dist. 35 ofPeter Lombard's Sentences. At issue is the knowledge that God has of Himself and of the things other thanHimself. The first part of the dissertation investigates the conceptual and historical background of dist. 35. Itdivides into four sections. First, we approach the topic of the divine science from a linguistic perspective.Secondly, we examine the role of things other than God as objects of the divine knowledge. Thirdly, we drawattention to Aquinas' synthesis of Aristotelian and pseudo-Dionysian elements, namely the notions of actuspurus and esse. The fourth section provides an overview of the historical context and the XIIIth-centuryUniversity of Paris, in order to better understand the method of commentaries on the Sentences. The secondpart of the dissertation intends to provide, for the first time, the critical edition of Aquinas' Commentary onBook I, dist. 35 of Peter Lombard's Sentences. The manuscripts are collated according to LeonineCommission's criteria. The critical text is introduced by a philological study in which we investigate the textualtransmission of dist. 35 and we propose a stemma

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Chareton, Sylvain. « Subsistence et métaphysique de la personne humaine chez Thomas d’Aquin ». Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040176.

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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 subsister
This 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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Potter, Dylan D. « Angelology in situ : recovering higher-order beings as emblems of transcendence, immanence and imagination ». Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/3032.

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The aim of this study is twofold: to identify the theological purpose underlying the depiction of angels at certain key points in the history of their use, and to explore how far that deeper theological rationale can be re-appropriated for our own day. This study first traces the progression of the angelic motif in the Hebrew Scriptures. By examining numerous pericopes in the Pentateuch, major prophets and Daniel, I demonstrate that the metamorphosis of higher-order beings like the angel of the Lord, cherubim and seraphim, is directly related to the writers' desire to enhance God's transcendence. Next, I evaluate pseudo-Denys' hierarchical angelology, which prominent theologians like Luther and Calvin condemned as little more than a Neoplatonic scheme for accessing God through angels. I propose that not only has pseudo-Denys' Neoplatonism been overstated, but that his angelology is particularly noteworthy for the way it accentuates Christ's eucharistic immanence to the Church. Then I maintain that because assessments of Aquinas' angelology are often based upon the Summa Theologiae, his views are wrongly portrayed as overtly philosophical, rather than biblical and exegetical. In his lesser-known biblical commentaries, however, Aquinas pushes the semantic range of the word ‘angel' to include aspects of the physical world, which unveils an imaginative, Christocentric, and scriptural dimension of his angelology that is rarely acknowledged. The conclusion considers how contemporary figures and movements relate to these three angelologies. Barth emphasises the transcendent God but unlike Hebrew Scripture, weakens connections between God and angels. New Ageism affirms the immanent angel but unlike pseudo-Denys, does so at the expense of Christology and ecclesiology. Contemporary ecological discourse generally lacks Aquinas' appreciation for an imaginative, supernatural approach to the world. Finally, I ground the angels' relationship to transcendence, immanence and imagination in an experiential, eucharistic context.

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Norris, Laura Sharon. « Love of God and Love of Neighbor : Thomistic Virtue of Charity in Catherine of Siena's Dialogue ». University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1413228274.

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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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Secretaria da Educação do Estado de São Paulo
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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Morethe, Louis-César. « 'Citadelle' d’Antoine de Saint Exupéry : poème ou oeuvre de philosophie ? : réception et étude du statut générique de l’oeuvre posthume de l’écrivain aviateur ». Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAC038.

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Dès sa parution, Citadelle, considéré(e) par Saint Exupéry comme l'œuvre de sa vie reçut un accueil sinon glacial, du moins mitigé. « Son mélange de lyrisme à de vagues considérations philosophiques » fut dénoncé par la Critique et quelques années plus tard, les Universités françaises et étrangères se scinderont en plus ou moins deux grands mouvements d'interprétation de l'œuvre : l'un, majeur en France, voyant en Citadelle un Poème et en Saint-Exupéry un Poète, l'autre une œuvre avant tout philosophique, voire de Philosophie, et en Saint Exupéry, un Philosophe qui s'était ignoré. En conséquence, cette thèse étudie tout d'abord la Réception Critique de Citadelle tant en France qu'à l'étranger. Afin de tenter de comprendre ces divergences d'opinions quant au positionnement de l’œuvre au sein de la généricité, la seconde partie s'attache à essayer d'éclairer le dernier Art Poétique exupéryen tout en montrant l'originalité de cette démarche scripturaire qui repose sur deux composantes essentiellement liées : conceptuelle tout autant que figurative et symbolique, que la Critique semble n'avoir eu de cesse d'opposer l'une à l'autre dans son interprétation. La troisième partie de cette thèse tente une réponse nouvelle à la lumière des éléments précédents afin de déterminer dans quelle mesure Citadelle - qui est assurément un Poème au sens exupéryen du terme - peut être considérée comme une œuvre de Philosophie, au regard non seulement de l’Histoire de la Philosophie mais encore de ce qui ferait la / les spécificité(s) discursive(s) du texte produit par « la Philosophie ». Enfin, afin de saisir l'origine de quelques concepts fondamentaux dans la pensée de l'auteur, éclairant tant sa démarche scripturaire que l'originalité de cette œuvre incomprise et insuffisamment étudiée, nous traitons de Saint-Exupéry lecteur de quelques Philosophes majeurs
As soon as it was published, Citadelle, considered by Saint Exupéry as the work of his life, received a mixed reception."Its mixture of lyricism to vague philosophical considerations" was denounced by the Critique and a few years later, the French and foreign universities split into more or less two major movements of interpretation of the work : one, major in France, which judged Citadelle as a Poem and Saint-Exupéry as a Poet, and the other which deemed it as a philosophical work above all, or even of Philosophy, and Saint Exupery as a proper Philosopher (with no academic experience). As a result, this thesis studies first Citadelle’s Critical Reception both in France and abroad. In order to try to understand these differences of opinion as to the positioning of the work within the genericity, the second part tries to enlighten Saint-Exupéry’s last Poetic Art, while showing the originality of this scriptural step which rests on two essentially related components : conceptual as well as figurative and symbolic, which the Critique seems to have constantly opposed to one another in its interpretation.The third part of this thesis attempts a new answer in the light of the preceding elements in order to determine to what extent Citadelle - which is certainly a Poem in the Saint-Exupéry sense of the term - can be considered as a work of Philosophy, in the light not only of the History of Philosophy but also what would make the discursive specificity (ies) of the text produced by "Philosophy". Finally, in order to understand the origin of some fundamental concepts of the author's thought, which illuminates both his scriptural approach and the originality of this misunderstood and insufficiently studied work, we deal with Saint-Exupéry as a reader of some major philosophers

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Loiseau, Stéphane. « De l'écoute à la parole : la lecture biblique dans la doctrine sacrée selon Thomas d'Aquin ». Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040087/document.

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Lorsque Thomas d’Aquin lit la Bible comme enseignant à l’université, il entre dans le texte de la même manière que dans les autres textes profanes qu’il commente. Pourtant la lecture biblique est chargée par l’Aquinate d’un rôle particulier dans la doctrine sacrée considérée comme science : c’est par cette lecture qu’une participation à la sagesse de Dieu est acquise, ce qui permet au théologien de forger les principes dont il a besoin pour argumenter scientifiquement. Cela donne un statut particulier au commentaire biblique qui est alors conçu comme un prolongement homogène du texte de l’Écriture où Dieu se révèle. Le Commentaire de l’évangile de Jean est un bon témoin de cela dans l’œuvre du dominicain. Un modèle de ce chemin intellectuel parcouru par la lecture biblique est la Samaritaine qui écoute le Christ puis l’annonce conduisant les habitants à venir au Christ. Elle écoute les mots humains de Dieu, cherche à les pénétrer, elle peut alors prendre à son tour la parole et transmettre la profondeur de la sagesse qu’elle a découverte
When Thomas Aquinas reads the Bible as a university teacher, he enters the text as any other secular text he comments. Yet biblical reading is given a special role by Aquinas in sacred doctrine, considered as a science: this reading enables a participation to God's wisdom and allows the theologian to elaborate the principles he needs in order to argue in a scientific manner. This gives a particular status to biblical commentary which is then designed as a homogenous extension of the sacred text where God reveals himself. The Commentary on the Gospel of John provides good evidence of this in the work of the Dominican. A model of this intellectual approach of biblical reading is the Samaritan woman who listens to the Christ, then announces it, conducting inhabitants to come to the Christ. She listens to the human words of God, seeking to penetrate them, being then in a position to speak herself and convey the depth of this wisdom she discovered

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Teixeira, dos Reis Huet Andréa. « La justice humaine chez Thomas d’Aquin ». Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5015/document.

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Ce travail vise à mettre en valeur l’importance de la justice pour la réalisation de l’homme chez Thomas d’Aquin. La première partie traite de la connaissance scientifique et de l’action humaine, l’idée d’ordre dirigeant, selon Thomas, aussi bien le plan théorique que le plan pratique. La deuxième partie traite plus spécifiquement de la vertu de justice, ce qui demande l’analyse des autres vertus morales, mais aussi intellectuelles, qui opèrent avec elle en vue du bien de l’homme. La troisième partie traite des relations entre la justice, le droit et la loi, le droit pouvant être conçu d’après deux perspectives qui se rejoignent, soit comme objet de la justice, soit comme résultat de la juste application de la loi
This work aims at emphasizing the importance of justice in the realization of man in Thomas Aquinas. The first part deals with scientific knowledge and human action, the idea of order ruling, for him, the theoretical level as well as the practical level. The second part deals more specifically with the virtue of justice, requiring the analysis of the other not only moral but also intellectual virtues, which operate together with it for the good of man. The third part handles with the relations between justice, right and law; the right understood from two related perspectives, either as the object of justice, or as the result of the fair application of the law

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Raffray, Matthieu. « « De Relativis » : La doctrine des relatifs jusqu’aux synthèses d’Albert le Grand et de Thomas d’Aquin ». Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040095.

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Le primat de la relation est une caractéristique fondamentale des philosophies contemporaines comme des évolutions récentes de la théologie : le but de cette étude est de retracer les développements de la notion de relation jusqu’aux grandes synthèses théologiques du 13è siècle, afin d’évaluer les fondements historiques et la légitimité conceptuelle des relationalismes contemporains. Après avoir étudié la naissance d’une ontologie des êtres relatifs chez Platon et Aristote, ainsi qu’à travers les ambiguïtés de leurs transmissions, nous montrons comment les théologiens de l’Antiquité ont exploité ces fondements philosophiques, autour des modèles de « l’attribution différenciée » chez Augustin et de « l’accidentalité différenciée » chez Boèce. Au 12è siècle, ces modèles antiques ont à leur tour donné lieu à un changement de paradigme, au sujet de la predicatio in divinis, de Gilbert de Poitiers jusqu’à Pierre Lombard. Nous centrons alors notre étude sur les synthèses sententiaires d’Albert le Grand et de Thomas d’Aquin, qui exploitent l’un et l’autre la notion comme l’élément clef d’une description unitaire et structurée de l’édifice théologique. Albert emploie une notion typiquement aristotélicienne de la relation comme instrument pour édifier une théologie cohérente et rationnelle ; Thomas développe ces intuitions albertiennes et met en œuvre une vue ordonnée du Monde dans ses rapports avec Dieu, dont la condition, contrairement à de nombreuses lectures thomistes, est la stricte accidentalité de l’être relatif. A l’issue de ce parcours historique, on aura donc mis en évidence la tentation platonisante qui constitue la source conceptuelle des relationalismes contemporains
The primacy of relation is a fundamental characteristic of contemporary philosophies as well as recent evolutions of Christian theology: the goal of this study is to describe the first developments of the notion of relation up to the great theological synthesis of the 13th century, in order to evaluate the historical foundations and the conceptual validity of the contemporary “relationalisms”. After studying the birth of the ontology of relative beings by Plato and Aristotle, as well as through the ambiguities of their transmissions, we show how the theologians of Antiquity exploited those philosophical sources using two models: the “differentiated attribution” with Augustine, and the “differentiated accidentality” with Boethius. During the 12th century, those two antique models became in their turns the origin of a change of paradigm on the problem of predicatio in divinis, from Gilbert of Poitiers to Peter Lombard. We then center our study on the sentential synthesis of Albert the Great and Thomas Aquinas, who both exploited the notion of relation as a key-element of a united and well-structured description of their theological thought. Albert uses a typical Aristotelian notion of relation as a tool for building a coherent and rational theology; Thomas develops those albertian intuitions and organizes a well-ordered view of the World in its relations to God, whose condition, contrary to many thomistic interpretations, is a strictly accidental conception of the relative beings. At the end of this historical path, we will then have shown the Platonist temptation which constitutes the conceptual source of the contemporary “relationalisms”

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Raffray, Matthieu. « « De Relativis » : La doctrine des relatifs jusqu’aux synthèses d’Albert le Grand et de Thomas d’Aquin ». Electronic Thesis or Diss., Paris 4, 2015. http://www.theses.fr/2015PA040095.

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Le primat de la relation est une caractéristique fondamentale des philosophies contemporaines comme des évolutions récentes de la théologie : le but de cette étude est de retracer les développements de la notion de relation jusqu’aux grandes synthèses théologiques du 13è siècle, afin d’évaluer les fondements historiques et la légitimité conceptuelle des relationalismes contemporains. Après avoir étudié la naissance d’une ontologie des êtres relatifs chez Platon et Aristote, ainsi qu’à travers les ambiguïtés de leurs transmissions, nous montrons comment les théologiens de l’Antiquité ont exploité ces fondements philosophiques, autour des modèles de « l’attribution différenciée » chez Augustin et de « l’accidentalité différenciée » chez Boèce. Au 12è siècle, ces modèles antiques ont à leur tour donné lieu à un changement de paradigme, au sujet de la predicatio in divinis, de Gilbert de Poitiers jusqu’à Pierre Lombard. Nous centrons alors notre étude sur les synthèses sententiaires d’Albert le Grand et de Thomas d’Aquin, qui exploitent l’un et l’autre la notion comme l’élément clef d’une description unitaire et structurée de l’édifice théologique. Albert emploie une notion typiquement aristotélicienne de la relation comme instrument pour édifier une théologie cohérente et rationnelle ; Thomas développe ces intuitions albertiennes et met en œuvre une vue ordonnée du Monde dans ses rapports avec Dieu, dont la condition, contrairement à de nombreuses lectures thomistes, est la stricte accidentalité de l’être relatif. A l’issue de ce parcours historique, on aura donc mis en évidence la tentation platonisante qui constitue la source conceptuelle des relationalismes contemporains
The primacy of relation is a fundamental characteristic of contemporary philosophies as well as recent evolutions of Christian theology: the goal of this study is to describe the first developments of the notion of relation up to the great theological synthesis of the 13th century, in order to evaluate the historical foundations and the conceptual validity of the contemporary “relationalisms”. After studying the birth of the ontology of relative beings by Plato and Aristotle, as well as through the ambiguities of their transmissions, we show how the theologians of Antiquity exploited those philosophical sources using two models: the “differentiated attribution” with Augustine, and the “differentiated accidentality” with Boethius. During the 12th century, those two antique models became in their turns the origin of a change of paradigm on the problem of predicatio in divinis, from Gilbert of Poitiers to Peter Lombard. We then center our study on the sentential synthesis of Albert the Great and Thomas Aquinas, who both exploited the notion of relation as a key-element of a united and well-structured description of their theological thought. Albert uses a typical Aristotelian notion of relation as a tool for building a coherent and rational theology; Thomas develops those albertian intuitions and organizes a well-ordered view of the World in its relations to God, whose condition, contrary to many thomistic interpretations, is a strictly accidental conception of the relative beings. At the end of this historical path, we will then have shown the Platonist temptation which constitutes the conceptual source of the contemporary “relationalisms”

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Chung, Hyun Sok. « Enjeu anthropologique de l’union de l’âme et du corps chez Bonaventure et Thomas d’Aquin : anima est forma corporis substantialis ». Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040101.

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Cette thèse vise à mener une étude détaillée sur la manière dont les penseurs du XIIIème siècle ont appréhendé et utilisé le fameux dictum d’Aristote du De anima II : « l’âme est l’acte premier du corps organique qui est potentiellement en vie » En effet, nous examinons les modalités philosophiques qui ont poussé Bonaventure et Thomas d’Aquin à proposer chacun une lecture originale de ce passage tout en admettant tous les deux que l’âme humaine et le corps ne sont pas à prendre comme deux substances distinctes, mais comme deux parties qui constituent l’essence d’une personne humaine. Nous tentons ainsi de décrire, dans leur processus d’élaboration et de mise en œuvre, ces théories qui visent à nous démontrer l’unité naturelle de l’être humain, ce qui constitue au final des solutions aux problèmes issus de la « two substances view », c'est-à-dire celui du dualisme des substances
The objective of this thesis is to understand how 13th century thinkers have adopted the famous dictum of Aristotle's De anima II that “the soul is the first act of the organic body potentially having life”. In this perspective, this thesis examines the way in which Bonaventure and Thomas Aquinas, each with his own creativity, elaborated to establish the unity of human being that consist in their claim that the human soul and body are not two distinct substances, but two essential parts of the human nature or a human person. In so doing, this thesis analyses the concepts like “substance”, “hoc aliquid”, “intellective soul” “intellect” etc and their meaning in respective contexts where Bonaventure and Thomas Aquinas give us relevant solutions that can deal with problems arising from the "two substances view", or substance dualism

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Debluë, Romain. « La révélation de l’être ». Thesis, Sorbonne université, 2020. http://accesdistant.sorbonne-universite.fr/login?url=http://theses.paris-sorbonne.fr/2020SORUL073.pdf.

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Pour nous, hommes du XXIe siècle, la question de l’être, et l’ouverture même de l’accès à elle, paraissent bien souvent intégralement en dépendance de la pensée heideggerienne, dont le geste le plus fondamental fut de reconduire l’être à l’horizon de la temporalité, en barrant dès lors l’accès à la double possibilité de fonder la finitude sur l’infini, et le temps sur l’éternité. Peut-on dès lors, aujourd’hui, ouvrir à nouveau un questionnement qui fasse signe vers une dimension infinie et éternelle de l’être en tant que tel ? Peut-on poser sur l’être un regard qui n’évacue pas, d’abord et par principe, la seule possibilité de voir l’étant fini faire signe, de lui-même, en direction de son origine infinie – qu’elle soit immanente ou transcendante ? Cette retrempe du regard, nous croyons pouvoir l’éprouver au contact de deux pensées, qui tiennent chacune une place éminente dans l’histoire de la philosophie occidentale, à savoir celle de Thomas d’Aquin et celle de Hegel. En effet, le thomisme et l’hégélianisme constituent les deux tentatives les plus complètes, avant le double interdit posé par Heidegger, de fonder sur l’être infini la finitude même de l’étant passager ; et au premier chef, bien entendu, la finitude de l’homme qui, chez l’un comme chez l’autre, est destinée par soi à son propre dépassement. En posant en effet la question de la manifestation de l’être, c’est-à-dire des modes de donation possible de l’être à la conscience, tant du côté de l’objet que du sujet, cette étude n’a pas pu faire l’économie d’interroger la possibilité, paradoxale à première vue, pour une pensée finie de s’élever jusqu’à une connaissance de l’Être premier en son infinité. Ainsi a-t-on dû s’attarder au thème hégélien du Savoir absolu, et, en regard, celui, thomiste, de la vision béatifique, qui n’est autre que la vue de l’Ipsum esse tel qu’en lui-même et dans sa propre essence. C’est seulement à ce point d’incandescence le plus haut qu’une conclusion devenait possible, où l’on a tenté de mettre en lumière le sens ultime de l’être selon Thomas d’Aquin et Hegel, tel qu’il s’est donné dans l’accomplissement de sa plus propre manifestation, à partir de lui-même et dans lui-même
To us, people from the 21st century, the question of the being, and in fact the very opening of our access to it, often seem to be intricately linked to Heidegger’s thought, whose most fundamental act was to reconnect the notion of being to that of temporality, thus forbidding any attempt at grounding both finitude on the infinite, and time on eternity. Is it therefore possible today to initiate a new reflexion pointing at an infinite and eternal dimension of the being as such ? Is it possible to look into the being without first refusing, as a matter of principle, the very possibility of seeing the finite being pointing by itself at its own infinite origin – be it an immanent or a transcendant one ? The present paper originates in the belief that this new attempt is indeed possible through a conversation between two particularly eminent systems of thought in the history of western thinking: that of Thomas Aquinas and that of Hegel. Thomism and Hegelianism indeed constituted the two most accomplished attempts, before Heidegger’s double interdiction, at grounding the very finitude of the fleetingness of beings on the infinite being; and first of all, of course, the finitude of man, which according to both thinkers is destined to surpass itself. By raising the question of the revealing of the being, that is to say, of the possible modes of bestowal of the being on our conscience, this paper could not avoid looking into the apparently paradoxical possibility for a finite thinking to raise to a knowledge of the prime Being in all its infinity. Hence the necessity to linger on the hegelian theme of the absolute Knowledge, and, on the other hand, on the thomistic theme of the beatific vision, which is nothing less than the vision of the Ipsum esse as such and in its very essence. Only upon reaching this highest point was it possible to draw a conclusion that would, hopefully, shine a light on the ultimate meaning of the being according to Thomas and Hegel, such as it gave itself in the accomplishment of its very own manifestation from itself and within itself

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Neuve-Église, Amélie. « Etude critique de la doctrine de l'existence dans la pensée d'Avicenne et de Thomas d'Aquin sur la base de la philosophie sadrienne ». Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010613.

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Les notions d'essentialisme et d'existentialisme ont souvent été utilisées par les commentateurs et spécialistes contemporains pour désigner respectivement les philosophies d'Avicenne et de Thomas d'Aquin. Cependant, ces qualificatifs leur ont souvent été apposés sur la base d'une étude fragmentaire de leur pensée, et sans qu'une définition précise et uniforme n'en ait été donnée. En tant que fondateur d'un système philosophique constituant une synthèse critique de différents courants de pensées, Molla Sadrâ a été à l'origine d'une nouvelle réflexion sur la question de l'existence. Alliée à sa pensée critique au sujet de systèmes philosophiques l'ayant précédé, sa philosophie peut constituer une nouvelle base de réflexion sur le sens des notions d'existentialisme et d'essentialisme, ainsi que sur la façon dont Avicenne et S. Thomas ont pensé l'existence. La philosophie sadrienne est ici mise à contribution en vue de présenter une analyse du statut de l'existence dans les philosophies avicennienne et thomasienne dans un cadre à la fois global et critique, et de mettre en relief certaines options fondamentales de leur pensée. L'analyse est complétée par une évaluation critique de la façon dont certains commentateurs ont appréhendé et compris le statut de l'existence dans ces deux pensées
The notions of essentialism and existentialism have often been used by contemporary commentators and scholars to refer respectively to the philosophies of Avicenna and Thomas Aquinas. However, these attributions have often taken place of the basis of fragmentary studies of their thought, whereas no precise and uniform definition of such notions has been given. As the founder of a philosophical system which constitutes a critical synthesis of different schools of thought, Molla Sadra is at the origin of a new reflection on the issue of existence. Along with a critical thinking about some philosophical systems that preceded it, his philosophy may provide a new basis for a reflection on the meaning of the notions of existentialism and essentialism, as well as on how Avicenna and S. Thomas have thought and tackled the issue of existence. In this study, the Sadrian philosophy is used in order to present an analysis of the status of existence in the philosophies of Avicenna and Thomas Aquinas within a comprehensive and critical framework, and to highlight some fundamental options of their thought. The analysis is complemented by a critical assessment of how some commentators have apprehended and understood the status of existence in these two thoughts

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Portes, Francois-Marie. « Parler de "la Femme" au Moyen-Age. Comparaison épistémologique entre corpus d'auteurs universitaires du XIIIe et XVIème siècle ». Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL150.

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Comment parler de « la femme » ? En effet, ce thème sollicite bon nombre de discours qui n’appartiennent pas au même domaine scientifique et n’ont pas la même méthode. Quelle science doit donc être employée pour déterminer la hiérarchie des discours qui ont la différence sexuelle pour objet ? Quelle est la place de la philosophie dans la constellation des savoirs que le XIIIème siècle a vu se croiser à l’occasion d’un tel « thème » ? Que ce soit dans les discours universitaires d’Albert le Grand, de Thomas d’Aquin, de Bonaventure ou de Gilles de Rome, il appert que l’objet d’étude qu’est la « femme » est épistémologiquement cohésif. Les autorités comme Aristote, Galien, Avicenne et Averroès sont confrontées à Augustin, Pierre Lombard, Paul de Tarse et aux « Saintes Ecritures ». Est-ce donc à la Révélation de donner les principes des discours sur « la femme », ou bien à la médecine de discriminer ou de prouver les thèses morales et politiques concernant la différence sexuelle ? Chaque auteur semble avoir une réponse qui témoigne de son épistémologie sous-jacente et c’est la cohérence scientifique pour parler de la sexuation et, en définitive, de la femme, qui est visée par ces auteurs du Bas Moyen-Age
How can we speak about « woman »? Indeed, many discourses refer to this subject without belonging to the same scientific field and without sharing the same methodology. Which science should be selected to determine the hierarchy of the discourse about sexual difference? What part did philosophy play in this subject among the manifold fields of knowledge of the 13th century? In the academical corpus of Albert the Great, Thomas Aquinas, Bonaventure, Giles of Rome and many others, the study of woman looks epistemologically cohesive. Authoritative voices such as those of Aristotle, Galen, Avicenna and Averroes are confronted with those of Augustine, P. Lombard, Paul, and with the “Holy Scriptures”. Is it hence up to the Book of Revelation to provide the principles underpinning the discourses on “woman”, or up to medical authorities to distinguish between or prove the moral and political theses on sexual difference? Each author’s answer to this question seems to testify to his underlying epistemology and it is the scientific consistency which characterizes the talk about the gender, and ultimately about the woman, which is targeted by these Late Middle Ages authors

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Ehret, Charles. « Agir en vertu d'un autre : Thomas d'Aquin et l'ontologie de l'instrument ». Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01H219.

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Le présent travail est une analyse du concept d’instrument qui en fait apparaître les exigences théoriques et demande si et dans quelle mesure le système de Thomas d’Aquin les remplit. D’abord, on montre que la notion d’instrument telle que Thomas la définit en général et conformément à l’aristotélisme dont il hérite — à savoir, comme un «moteur mû» — est contradictoire, dans la mesure où rien, d’après Thomas, ne peut être à la fois moteur et mû selon le même mouvement. Ensuite, on montre que la notion d’instrument telle que Thomas la redéfinit dans le contexte restreint de sa théologie sacramentelle — à savoir, comme ce qui «agit en vertu d’un autre» — échappe à cette contradiction, même si elle est, à son tour, problématique, parce qu’elle implique qu’un même pouvoir (virtus) transite de l’agent principal à l’instrument. Il faut étudier le modèle auquel Thomas renvoie — à savoir, l’être intentionnel des espèces sensibles — pour répondre à ce problème : il s’agit alors de montrer comment l’apparence peut être conçue comme une propriété en transit numériquement identique en plusieurs sujets (la chose, le milieu, le percepteur). Enfin, on justifie l’application de ce modèle au pouvoir instrumental grâce à deux thèses centrales de l’ontologie thomasienne des pouvoirs — à savoir, qu’ils sont distincts de la forme substantielle et qu’ils en fluent — qui reviennent à accorder au pouvoir, comme tel, le même statut ontologique qu’à l’espèce sensible, c’est-à-dire un être intentionnel (esse intentionale). On en conclut que ce qui fonde, en définitive, la causalité instrumentale, ce n’est pas tant la physique d’Aristote que l’ontologie des pouvoirs de Thomas
The aim of this study is to offer a better understanding of instrumental causation in Aquinas. It starts by calling into question the idea that an instrument is a « moved mover ». Behind this apparently innocuous phrase lurks a contradiction, for, as Aquinas states, it is impossible for something to both be a mover and be moved according to the same motion. Having argued that this contradiction may not be satisfyingly solved, an alternate definition is suggested, according to which an instrument acts "in virtue of another". Indeed, according to Aquinas’s sacramental theology, an instrument acts insofar as it contains a certain power (virtus). This power isn’t its own, but the individual property of something else, namely the principal cause. The question here is to account for what seems to be a transferable trope: an individual power present both in the principal and in the instrumental cause. Aquinas does this by comparing the power in the instrument to the species of color in the air. We follow this cue. First, by understanding how a sensible species may be understood as numerically identical across different subjects, namely the sensible object, the medium and the perceiver. Second, by turning to Aquinas’s thesis that powers are distinct and flow from a thing’s substantial form. This, it is argued, amounts to granting powers the same ontological status as sensible species, namely intentional being (esse intentionale). The study concludes that it is not Aristotelian physics but Aquinas’s metaphysics of powers that ultimately grounds instrumental causation

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Valdivia, Fuenzalida José Antonio. « La démonstration selon Thomas d’Aquin. Une étude sur la réception des Seconds Analytiques au XIIIème siècle ». Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL004.

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Le but de cette thèse est de reconstruire l’ensemble des questionnements théoriques qui sont présupposés par les auteurs qui participent de la réception des Seconds Analytiques au XIIIème siècle. Étant donné que la doctrine contenue dans cet ouvrage d’Aristote est difficile à interpréter de manière systématique, il est inévitable que sa réception progressive ait été guidée par des questionnements métaphysiques et gnoséologiques plus ou moins partagés par les auteurs mentionnés. Ma recherche est une tentative pour retracer ces questionnements, le but étant de proposer une reconstruction systématique de l’ensemble de la théorie contenue dans les commentaires des Seconds Analytiques de la période mentionnée. Cette reconstruction systématique offre une vision unifiée de l’ensemble des thèmes traités grâce à l’identification d’une question générale qui déterminerait l’orientation des questions spécifiques. L’auteur sur lequel la plupart des analyses sont concentrées est Thomas d’Aquin, mais le but étant de comprendre les questions qui guident la tradition des commentaires du XIIIème, Robert Grosseteste et Albert le Grand ont une place spéciale dans cette recherche. La thèse proposée est que la question précise qui est censée être répondue par ces commentaires est celle de savoir quelles doivent être les caractéristiques d’une connaissance parfaite. Par conséquent, les doctrines développées dans ces commentaires ne chercheraient pas à proposer une méthode de connaissance certaine de la réalité. Les propriétés d’une démonstration concernant sa forme et le contenu des propositions qui la composent se limiteraient à décrire un idéal de connaissance parfaite
The aim of this thesis is to reconstruct the set of theoretical questionings supposed by the authors who participate in Posterior Analytics’ reception during the 13th century. Considering that the doctrine contained in this Aristotle’s work is difficult to interpret in a systematical approach is inevitable that its progressive reception would have been guided by metaphysics and epistemological questionings, partially shared by these authors. The present research is an attempt to track down these questionings, with the objective of proposing a systematic reconstruction of the theory contained in the commentaries of the Posterior Analytics during that period. This systematic reconstruction offers a unified vision of the aspects assessed in this investigation. This due to the identification of a general question which would determine the orientation of specific ones. Thomas Aquinas is the author about whom most of the analyses are focused. But always considering the aim of comprehending questions which guide all this tradition of comments, two other comments have been studied: Robert Grosseteste and Alberto the Great. The thesis proposed is that the Posterior Analytics’ reception during the 13th century, reflects an attempt to answer the following question: which characteristics must a perfect knowledge possess? In accordance with this thesis, the doctrines developed in commentaries regarding this Aristotle’s work did not seek to propose a method of true knowledge of reality. The properties of a demonstration, regarding its shape and content of the propositions that compose it, would describe an ideal of perfect knowledge

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Valdivia, Fuenzalida José Antonio. « La démonstration selon Thomas d’Aquin. Une étude sur la réception des Seconds Analytiques au XIIIème siècle ». Electronic Thesis or Diss., Sorbonne université, 2019. http://www.theses.fr/2019SORUL004.

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Le but de cette thèse est de reconstruire l’ensemble des questionnements théoriques qui sont présupposés par les auteurs qui participent de la réception des Seconds Analytiques au XIIIème siècle. Étant donné que la doctrine contenue dans cet ouvrage d’Aristote est difficile à interpréter de manière systématique, il est inévitable que sa réception progressive ait été guidée par des questionnements métaphysiques et gnoséologiques plus ou moins partagés par les auteurs mentionnés. Ma recherche est une tentative pour retracer ces questionnements, le but étant de proposer une reconstruction systématique de l’ensemble de la théorie contenue dans les commentaires des Seconds Analytiques de la période mentionnée. Cette reconstruction systématique offre une vision unifiée de l’ensemble des thèmes traités grâce à l’identification d’une question générale qui déterminerait l’orientation des questions spécifiques. L’auteur sur lequel la plupart des analyses sont concentrées est Thomas d’Aquin, mais le but étant de comprendre les questions qui guident la tradition des commentaires du XIIIème, Robert Grosseteste et Albert le Grand ont une place spéciale dans cette recherche. La thèse proposée est que la question précise qui est censée être répondue par ces commentaires est celle de savoir quelles doivent être les caractéristiques d’une connaissance parfaite. Par conséquent, les doctrines développées dans ces commentaires ne chercheraient pas à proposer une méthode de connaissance certaine de la réalité. Les propriétés d’une démonstration concernant sa forme et le contenu des propositions qui la composent se limiteraient à décrire un idéal de connaissance parfaite
The aim of this thesis is to reconstruct the set of theoretical questionings supposed by the authors who participate in Posterior Analytics’ reception during the 13th century. Considering that the doctrine contained in this Aristotle’s work is difficult to interpret in a systematical approach is inevitable that its progressive reception would have been guided by metaphysics and epistemological questionings, partially shared by these authors. The present research is an attempt to track down these questionings, with the objective of proposing a systematic reconstruction of the theory contained in the commentaries of the Posterior Analytics during that period. This systematic reconstruction offers a unified vision of the aspects assessed in this investigation. This due to the identification of a general question which would determine the orientation of specific ones. Thomas Aquinas is the author about whom most of the analyses are focused. But always considering the aim of comprehending questions which guide all this tradition of comments, two other comments have been studied: Robert Grosseteste and Alberto the Great. The thesis proposed is that the Posterior Analytics’ reception during the 13th century, reflects an attempt to answer the following question: which characteristics must a perfect knowledge possess? In accordance with this thesis, the doctrines developed in commentaries regarding this Aristotle’s work did not seek to propose a method of true knowledge of reality. The properties of a demonstration, regarding its shape and content of the propositions that compose it, would describe an ideal of perfect knowledge

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Bártoli, Luis Mariano. « La acción de enseñar en el orden de la providencia y del gobierno divino según Santo Tomás de Aquino ». Doctoral thesis, Universitat Abat Oliba CEU, 2015. http://hdl.handle.net/10803/376702.

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Asensio, Gómez Francisco. « La Doctrina de la Creación en Maimónides y Santo Tomás de Aquino ». Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/83530.

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El objetivo de esta tesis es la de investigar y defender la relación que existe entre la religión, la filosofía y la ciencia, en lo que se refiere a la creación del Universo, según la entienden estos dos extraordinarios filósofos religiosos. Además, incluye la aportación de Einstein y otros científicos contemporáneos para corroborar que el Universo fue creado por Dios. El Universo no ha salido de Dios por una especie de necesidad natural, sino que es producto de una inteligencia y una voluntad divina. El mundo es posible porque Dios puede crearlo y porque su creación no es imposible. Como dice Einstein, Aaron Bernstein, y otros científicos de nuestra era, toda la naturaleza, incluyendo a los seres humanos, no es una creación accidental sino una obra legítima, pues existe una causa fundamental de toda la existencia. Este trabajo estudia también la importancia de la filosofía clásica griega que tiene para nosotros, en especial Platón y Aristóteles. Ellos pusieron las fundaciones y construyeron la mayor parte de la estructura que nos ayuda a entender el Universo tal como es hoy. En cuanto a la estructuración de esta tesis, ésta consta de cuatro partes. El núcleo de esta tesis está formado principalmente por Maimónides y Santo Tomás, y finaliza con el apoyo de Einstein y los científicos más sobresalientes como acabamos de mencionar. Su forma de pensar y el extraordinario esfuerzo de todos estos hombres proporcionan gran evidencia de la existencia de Dios. El mundo no es una creación accidental sino una obra legítima. Einstein, coincidiendo con Maimónides y Santo Tomás, está convencido de que la vida de cada ser humano alcanza su más alto significado si está al servicio de todo lo existente. La inteligencia necesita aprender a acercarse a las cosas para que éstas se le manifiesten cada vez más. No cree que los acontecimientos simplemente pueden suceder sin que haya una causa. Todas las cosas han sido ordenadas por Dios al último fin de la creación. En todas, absolutamente en todas, resplandece su misericordia y su justicia. En la creación, una cosa creada está ordenada a otra, también creada, como lo están las partes al todo, y el todo a Dios. El orden del Universo es algo buscado o intentado por Dios. No es algo fortuito creado debido a una cadena de accidentes. La última parte de este trabajo comenta sobre la importancia que tienen los agujeros negros en el desarrollo y evolución de las galaxias y las estrellas. Y por tanto, del sistema solar, especialmente en lo que concierne a la Tierra. El desarrollo de la vida y el hombre ha ocurrido justo en el momento preciso.

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Raveton, Elsa-Chirine. « L'idée de simplicité divine : une lecture de Bonaventure et Thomas d'Aquin ». Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040138/document.

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Cette étude souhaite contribuer à une meilleure connaissance et compréhension de l’idée de simplicité divine, qui signifie l’absence en Dieu de toute composition. Pièce centrale de la pensée théologique médiévale, elle fut redécouverte il y a 35 ans par des philosophes de tendance analytique, qui en contestèrent la cohérence. Elle est depuis lors l’objet d’un débat philosophique fourni, mais le détour par l’histoire de la philosophie est nécessaire pour dégager le réseau de concepts, d’arguments et de problèmes qui lui donne sens. Après avoir étudié la première élaboration de cette idée dans les textes antiques et patristiques, puis son traitement par Pierre Lombard à la veille du IVe concile de Latran de 1215, qui intègre pour la première fois la simplicité divine dans une profession de foi authentique du magistère, nous nous concentrons sur les œuvres de Bonaventure de Bagnoregio et de Thomas d’Aquin, qui accordent à cet attribut divin un rôle fondateur dans leur étude du mystère de Dieu. L’idée de simplicité divine s’y trouve sans cesse prise dans la dialectique de la ressemblance et de la dissemblance entre Créateur et créature. Tandis que Thomas associe de façon unilatérale la simplicité absolue à la transcendance de l’incréé, Bonaventure propose également des similitudes créées de la simplicité divine qui en favorisent l’intuition. Loin d’apparaître comme incohérente, l’idée de simplicité divine est un outil puissant pour ouvrir notre intelligence à un plan de réalité supérieur, certes mystérieux, mais néanmoins lumineux
This study seeks to contribute to a better understanding and comprehension of the idea of divine simplicity, which means the absence in God of any composition. Cornerstone of medieval theological thinking, divine simplicity was rediscovered 35 years ago by philosophers of analytical leanings, who challenged its coherence. It has since formed the subject of abundant philosophical debate, however, the detour via the history of philosophy is necessary in order to draw out the network of concepts, arguments and issues, from where divine simplicity derives its meaning. After the study of the first development of this idea in ancient and patristic texts, and its treatment by Peter Lombard on the eve of the 4th Council of Lateran in 1215, which integrates for the first time divine simplicity in a genuin profession of faith of the magisterium, we shall focus on the works of Bonaventure of Bagnoregio and Thomas Aquinas, who grant this divine attribute a founding role in the study of the mystery of God. The idea of divine simplicity keeps being comprised in the dialectics of similarity and dissimilarity between Creator and creature. While Aquinas associates in an unilateral way absolute simplicity and transcendence of the uncreated, Bonaventure offers also created resemblances of divine simplicity which favour its intuition. Far from appearing incoherent, the idea of divine simplicity is a powerful means to open our minds to a level of superior reality, indeed mysterious, but nevertheless radiant

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Decaix, Véronique. « Le mode d'être des objets intentionnels : une étude du rôle constituant de l'intellect chez Thierry de Freiberg ». Thesis, Tours, 2013. http://www.theses.fr/2013TOUR2028/document.

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Cette thèse traite de la doctrine catégorielle, de l’ontologie et de la théorie de la connaissance de Dietrich de Freiberg dans le De origine rerum praedicamentalium. L’enjeu principal est d’étudier la fonction constitutive que l’intellect opère sur catégories et sur l’étant en tant que tel. La première partie replace le traité dans le contexte historique des débats à l’université de Paris à la fin du XIIIe siècle touchant au statut des catégories et à la manière d’ordonner les genres réels de l’étant. Elle confronte la dérivation essentielle des prédicaments chez Dietrich aux modèles de systématisation élaborées par ses prédécesseurs, tels qu’Albert le Grand, Thomas d’Aquin, Henri de Gand. La deuxième partie s’attache aux objets constitués par l’intellect : l’Un comme principe du nombre et de la division, la relation et le temps. La dernière partie enquête la modalité sur laquelle l’intellect opère cette activité sur l’étant et montre en définitive que le sujet de la métaphysique, l’être quiditatif des étants, se situe à la croisée de la logique et du réel
This thesis deals with Dietrich of Freiberg’s doctrine of categories, ontology and theory of knowledge, as present in the treatise De origine rerum praedicamentalium. The primary aim is to examine the constitutive function the intellect exercises on the categories and being as being. The first part of this thesis replaces the treatise in the historical background of the late 13th century debates from the University of Paris regarding the nature of categories and the manner of organizing the real genera of being. It compares Dietrich’s deduction of the categories with the systematization of some of his predecessors such as Albert the Great, Thomas Aquinas and Henry of Ghent. The second part of the thesis deals with the objects caused by the intellect: the One as principle of number and division, relation and time. The last part investigates the manner in which the intellect exercises its constitutive power on being and demonstrates in the final analysis that the subject of metaphysics, the quiditative being of things, is placed at the intersection of logic and reality

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Picon, Marina. « Normes et objets du savoir dans les premiers essais leibniziens ». Thesis, Lyon, École normale supérieure, 2015. http://www.theses.fr/2015ENSL1058.

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La doctrine leibnizienne de la science repose-t-elle sur une théorie de la connaissance? Après avoir montré, dans des travaux préalables, qu’une telle dépendance ne se rencontre pas dans l’œuvre de la maturité, nous nous intéressons ici aux premiers écrits de Leibniz. La Nova Methodus discendae docendaeque Jurisprudentiae (1667) dresse, suivant l’exemple de Bacon, un inventaire raisonné des disciplines que doit réunir la nouvelle encyclopédie. Comme dans les projets leibniziens ultérieurs, cet inventaire est précédé de la distinction entre types de savoir en fonction des critères logiques selon lesquels les propositions se répartissent entre histoires, observations et théorèmes. Nous nous attachons en particulier à la définition de ceux-ci comme propositions « démontrables ex terminis ». Cette norme de la science étant posée, quels fondements in re Leibniz entend-t-il donner au savoir démonstratif ? Prenant pour fil conducteur sa polémique avec l’humaniste Marius Nizolius, nous étudions sa tentative pour fonder la validité des propositions de vérité éternelle sur des universaux subsistant indépendamment de l’existence des individus. Ce n’est cependant que dans les premiers écrits parisiens (1672-1673) que se dégage sa réponse définitive à ce problème : apparue d’abord comme un autre nom de la signification qu’« exprime » une définition, la notion d’idée y prend consistance en tant qu’archétype subsistant en Dieu. Les principaux traits de la théorie leibnizienne de la science sont ainsi fixés, indépendamment de toute « doctrine de l’entendement »
Does Leibniz’s doctrine of demonstrative knowledge rest upon a theory of cognition? Having shown in previous articles that such was not the case in his mature works, we now turn to his early writings. The Nova Methodus discendae docendaeque Jurisprudentiae (1667) contains a reasoned inventory of the disciplines that should constitute the new encyclopaedia. As in later projects, Leibniz precedes this inventory with a classification of the types of knowledge based on the logical criteria according to which propositions are divided in histories, observations and theorems. Particular attention is given to the definition of the latter as propositions « demonstrable ex terminis ».This norm of scientific necessity once defined, what real (in re) foundation does Leibniz give to demonstrative knowledge? Following the various threads offered by his polemic against the Italian humanist Marius Nizolius, we study Leibniz’s attempt to ground the validity of propositions of eternal truth on universals subsisting independently of the existence of individuals. But one has to wait until the first Paris writings (1672-1673) to see the emergence of his mature answer to that problem: first conceived after the model of the significatio which a definition « expresses », the notion of idea reaches its latter ontological status as an archetype subsisting in God’s mind. The principal features of Leibniz’s theory of demonstrative knowledge are thus in place, prior to and independently of what he will later call his « doctrine of the understanding »

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Hsiu-Ming, Tsao, et 曹秀明. « An Investigation on the Ethical Theory sa Expounded by Saint Thomas Aquinas ». Thesis, 1999. http://ndltd.ncl.edu.tw/handle/11810826843767914926.

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McKay, Angela M. « The infused and acquired virtues in Aquinas' moral philosophy ». 2004. http://etd.nd.edu/ETD-db/theses/available/etd-04152004-125337/.

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Liptay, John Joseph. « The role of natural law and virtue in the moral philosophy of Thomas Aquinas (Saint) / ». 2006. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=442482&T=F.

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Ueckermann, Isabella Jacoba. « Aquinas se Quinque Viae as 'n holistiese beredenering ». Diss., 1995. http://hdl.handle.net/10500/16233.

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Text in Afrikaans
Aquinas's five point argument for God's existence views creation as a holistic entity in which synthesis and creative influences are initiated through the interaction between minimal and maximal acts of being. These acts are represented by the per accidens and the per se respectively. Both these acts are fundamental acts which are crucial to the outcome of the argument for the existence of God. The creature who, because of his per accidens dependency, possesses minimal status, is elevated to a place of honour by participation in creation. Both the essence and esse of creatures have their origin in the pure esse of the maximal act of being (God). Maximal being, the efficient cause, grounds the similarity between itself and minimal acts of being. Both the per accidens and the per se have crucial roles to play in the verification of tbe argument. Should any one of these two elements be lacking, the argument would be invalid.
Aquinas se Quinque Via as 'n Holistiese Beredenering is 'n vyfpunt-argument vir die bestaan van God wat die skepping as 'n eenheid beskou waarin sintese en skeppende invloede bewerkstellig word deur interaksie tussen minimale en maksimale bestaansaktes. Die bestaansaktes word deur die per accidens en die per se (wat die fundamentele boustene in die argument vorm) verteenwoordig. Die skepsel wat vanwee sy per accidens- afhanklikheid beperkte status beklee, word deur bemiddeling van die per se of maksimale bestaansakte (God) tot deelgenoot verhef en beklee ·n ereplek in die skepping. Beide die esse en essensie van menslike wesens het hul oorsprong in die suiwer esse van die maksimale bestaansakte. Maksimale bestaan, die effektiewe oorsaak, begrond die ooreenkoms tussen sigself en die minimale bestaansaktes. Die per accidens sowel as die per se vervul 'n onontbeerlike rol in die bewysvoering van die argument. Sou een van die twee fundamentele elemente ontbreek, sou die argument in geheel ongeldig wees.
Philosophy, Practical & Systematic Theology
M.A. (Wysbegeerte)

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Ingalls, Luene Ranall. « David Hume as a critic of Saint Thomas Aquinas on the nature of experience and the objects of perception ». 1987. http://hdl.handle.net/1993/28883.

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Trepczyński, Marcin. « Ścieżki myślenia Alberta Wielkiego i Tomasza z Akwinu ». Doctoral thesis, 2013. http://depotuw.ceon.pl/handle/item/159.

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W rozprawie tej prezentuję ścieżki myślenia dwóch średniowiecznych teologów i filozofów: Alberta Wielkiego i Tomasza z Akwinu. Analizuję uwarunkowania, które w jakiś sposób mogły kształtować ich rozumowania (część pierwsza), ich modele rozumowań, np. dedukcję i indukcję - pokazując, jak je rozumieli i jak ich używali (część druga) oraz ich ujęcia metody naukowej (część trzecia). Pokazuje to procedury osiągania prawdziwej wiedzy zwanej nauką (scientia) - 1) które obaj myśliciele starali się stosować i 2) których rzeczywiście przestrzegali. Analizy te opierają się na komentarzach Alberta i Tomasza do Analityk Wtórych Arystotelesa, i innych jego dzieł, na ich Summach, na komentarzu Tomasza do De Trinitate Boecjusza i na wielu innych tekstach obu autorów.
In this dissertation I present the paths of thinking of two medieval theologists and philosophers: Albert the Great and Thomas Aquinas. I analyse conditions that could in some way form their reasonings (the first part), their models of reasoning, eg. deduction, induction - by showing how they understood and used them (the second part) and their concepts of scientific method (the third part). This shows the procedures of gaining the real knowledge called science (scientia) 1) that both thinkers tended to apply and 2) that they really followed. These analyses are based on commentaries of Thomas and Albert to Aristotle's Posterior Analytics and other works, on their Summas, on Thomas's commentary to Boethius's De Trinitate and on many other texts of both authors.

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« The resolutio as metaphysical itinerary of saint thomas aquinas : the rising of the aristotelic dýnamis in potentia essendi in quaestiones disputatae de potentia dei ». Tese, MAXWELL, 2005. http://www.maxwell.lambda.ele.puc-rio.br/cgi-bin/db2www/PRG_0991.D2W/SHOW?Cont=7709:pt&Mat=&Sys=&Nr=&Fun=&CdLinPrg=pt.

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Van, der Walt Johannes Jacobus. « Thomist principles of love in William Shakespeare's Hamlet ». Thesis, 2014. http://hdl.handle.net/10210/10337.

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M.A. (English)
This study applies st Thomas Aquinas's principles of love to William Shakespeare's Hamlet in order to establish the moral bases of the causes and effects of the actions of the characters in the play. The dissertation is divided into two parts comprising six chapters. The first part, chapter one, establishes the availability of st Thomas's precepts in the English Renaissance. The second part, comprising chapters two to six, applies st Thomas's principles relating to charitable and concupiscent love to the characters in the play. st Thomas's philosophy exerted a pervasive influence in the Middle Ages and the Renaissance, and was accessible to educated circles in England. In view of this influence, it is possible that Shakespeare was influenced by Thomist thought when he wrote Hamlet. In this study, the characters are grouped in terms of the Thomist principles of love that they exemplify in Hamlet, with Horatio providing a moral norm, Claudius being the epitome of evil, and the central character, Hamlet, being a source of moral ambiguity. The cast of supporting characters reflects the nuances of good and evil in the play. The study concludes that, while Shakespeare's characters are governed by established Thomist principles, the translation of moral abstracts into practice elicits moral dilemmas that are difficult to resolve.

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Thèses sur le sujet « Saint Aquinas »

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