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Littérature scientifique sur le sujet « Thomas of Aquinas »

Auteur : Grafiati

Publié le 10 mars 2023

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Articles de revues sur le sujet "Thomas of Aquinas"

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Lombardo, OP, Nicholas. « Thomas Aquinas on the Emotions ». philippiniana Sacra 48, n^o 145 (2013) : 413–34. http://dx.doi.org/10.55997/ps3002xlix145a1.

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

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Beckwith, Francis. « Doting Thomists : Evangelicals, Thomas Aquinas, and Justification ». Evangelical Quarterly 85, n^o 3 (30 avril 2013) : 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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

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Davies, Brian. « Thomas Aquinas ». International Philosophical Quarterly 44, n^o 1 (2004) : 108–9. http://dx.doi.org/10.5840/ipq200444169.

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Davies, Brian. « Thomas Aquinas ». Cogito 3, n^o 3 (1989) : 173–79. http://dx.doi.org/10.5840/cogito19893333.

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Knasas, John F. X. « Thomas Aquinas ». American Catholic Philosophical Quarterly 77, n^o 3 (2003) : 464–71. http://dx.doi.org/10.5840/acpq200377326.

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Phelan, Jon. « Thomas Aquinas ». Philosophers' Magazine, n^o 10 (2000) : 60. http://dx.doi.org/10.5840/tpm20001072.

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Mawson, Michael. « Understandings of nature and grace in John Milbank and Thomas Aquinas ». Scottish Journal of Theology 62, n^o 3 (août 2009) : 347–61. http://dx.doi.org/10.1017/s0036930609004773.

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

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Berkman, John, et Robyn Boeré. « St. Thomas Aquinas on Impairment, Natural Goods, and Human Flourishing ». National Catholic Bioethics Quarterly 20, n^o 2 (2020) : 311–28. http://dx.doi.org/10.5840/ncbq202020229.

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

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Harris, Joshua. « Collective Action and Social Ontology in Thomas Aquinas ». Journal of Social Ontology 7, n^o 1 (1 février 2021) : 119–41. http://dx.doi.org/10.1515/jso-2020-0065.

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

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Boersma, Hans. « Thomas Aquinas on the Beatific Vision : A Christological Deficit ». TheoLogica : An International Journal for Philosophy of Religion and Philosophical Theology 2, n^o 2 (22 décembre 2018) : 129–47. http://dx.doi.org/10.14428/thl.v2i2.14733.

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

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Thèses sur le sujet "Thomas of Aquinas"

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Clauson, David William. « The theodicy of Thomas Aquinas ». Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Sakowski, Derek J. « Aquinas, Owens, and individuation ». Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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McCabe, Joseph F. « Prudence in St. Thomas Aquinas ». Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6866.

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In the present thesis, we attempt to explicate St. Thomas's understanding of prudence an all-important virtue. In the introduction, we demonstrate how prudence is an exigency of man's rational nature, showing that without it man is incapable of acting according to reason and attaining his end. Within our analysis, we identify the major influences on St. Thomas's conception of prudence, in descending order of importance, as: Aristotle, St. Albert the Great, Philip the Chancellor, and William of Auxerre and provide a commentary on the specific contribution of each of these authors. In the second section, we attempt to summarize the contemporary context of the debate on prudence. We look briefly at the work of Alasdair MacIntyre, Josef Pieper, and Gilbert Meilaender. As well, we point out that with the recent publication of Daniel Nelson's book, The Priority of Prudence, new life has been injected into the present debate on St. Thomas's understanding of the relation between prudence and the natural law. In the third and final section, we outline in detail St. Thomas's actual conception of the nature and exercise of the virtue of prudence. In this regard, we show that St. Thomas considers prudence a good operative habit of the practical intellect. We remark how St. Thomas views the three principal acts of prudence as: deliberation, practical judgment, and command, with this last being the proper act of the virtue. Finally, in our concluding paragraphs, we return to the issues raised by the Nelson book mentioned above and propose our thesis in this regard. This is, simply, that although Nelson is perhaps wrong to portray the 'natural law tradition' surrounding Aquinas as so rigidly deductivist, he is right to emphasize that St. Thomas's ethical theory is fundamentally virtue and prudence-based and not natural law-based. (Abstract shortened by UMI.)

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Shimek, John Paul. « Thomas Aquinas on just war ». Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0661.

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Hooten, James R. « St. Thomas Aquinas and virtue epistemology ». Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p050-0136.

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Westberg, Daniel. « Right practical reason : Aristotle, action, and prudence in Aquinas / ». Oxford [u.a.] : Clarendon Press, 2002. http://www.loc.gov/catdir/enhancements/fy0606/93044415-d.html.

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Keating, Mary Dolora. « Human acts according to St. Thomas Aquinas ». Online full text .pdf document, available to Fuller patrons only, 2004.

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Schwartz, Daniel. « Thomas Aquinas on friendship, concord and justice ». Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396130.

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Jenkins, John Ignatius. « Knowledge, faith and philosophy in Thomas Aquinas ». Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385468.

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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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Livres sur le sujet "Thomas of Aquinas"

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Harkins, Franklin T. Thomas Aquinas. Sous la direction de Franklin T. Harkins. Abingdon, Oxon ; New York : Routledge, 2021. : Routledge, 2020. http://dx.doi.org/10.4324/9780429329197.

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Brian, Davies. Thomas Aquinas. London : Incorporated Catholic Truth Society, 1985.

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Saint Thomas Aquinas. Washington, D.C : Catholic University of America Press, 1996.

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

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

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

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

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Thomas Aquinas theologian. Notre Dame, Ind : University of Notre Dame Press, 1997.

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

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Aquinas. London : Continuum, 2003.

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Chapitres de livres sur le sujet "Thomas of Aquinas"

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Lagerlund, Henrik. « Thomas Aquinas ». Dans Sourcebook in the History of Philosophy of Language, 259–76. Cham : Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-26908-5_13.

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Hall, Alexander W. « Thomas Aquinas ». Dans Encyclopedia of Medieval Philosophy, 1–12. Dordrecht : Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1151-5_490-2.

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Herrmann, Douglas J., et Roger Chaffin. « Thomas Aquinas ». Dans Recent Research in Psychology, 128–56. New York, NY : Springer New York, 1988. http://dx.doi.org/10.1007/978-1-4612-3858-4_17.

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Campion, Nicholas. « Aquinas, Thomas ». Dans Biographical Encyclopedia of Astronomers, 91–92. New York, NY : Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_62.

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Davies, Brian. « Thomas Aquinas ». Dans A Companion to Philosophy in the Middle Ages, 643–59. Oxford, UK : Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996669.ch128.

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Aydüz, Salim, Leonard B. Abbey, Thomas R. Williams, Wayne Orchiston, Hüseyin Topdemir, Christof A. Plicht, Margherita Hack et al. « Aquinas, Thomas ». Dans The Biographical Encyclopedia of Astronomers, 53–54. New York, NY : Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_62.

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McInroy, Mark, et Michael J. Hollerich. « Thomas Aquinas ». Dans The Christian Theological Tradition, 299–316. Fourth [edition]. | New York : Routledge, 2019. : Routledge, 2019. http://dx.doi.org/10.4324/9781315537627-20.

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Reid, Charles J. « Thomas Aquinas ». Dans Christianity and Global Law, 51–71. Abingdon, Oxon ; New York : Routledge, 2020. | Series : Law and religion | “Produced by the Center for the Study of Law and Religion, Emory University” : Routledge, 2020. http://dx.doi.org/10.4324/9781003015208-5.

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Calhoun, Allen. « Thomas Aquinas ». Dans Tax Law, Religion, and Justice, 80–121. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series : Law and religion : Routledge, 2021. http://dx.doi.org/10.4324/9781003039556-4.

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Bonadeo, Cecilia Martini, Angela Guidi, Antonella Straface, Roxanne D. Marcotte, Cecilia Martini Bonadeo, Samuel Noble, Emily J. Cottrell et al. « Aquinas, Thomas ». Dans Encyclopedia of Medieval Philosophy, 83. Dordrecht : Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_33.

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Actes de conférences sur le sujet "Thomas of Aquinas"

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Blascikova, Andrea. « REDISCOVERY OF THE CONCEPT OF TOLERANCE IN THOMAS AQUINAS ON THE BACKGROUND OF THESIS ABOUT THE CONNECTION OF VIRTUES ». Dans 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.088.

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OHIRKO, Oleh. « PROBLEMS OF HAPPINESS IN THE ETHICAL THEORY OF TOMA AQUINSKY ». Dans Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.48.

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The problems of happiness in the theological and philosophical heritage of the outstanding medieval scientist St. Thomas Aquinas are considered. The main source and basis of happiness according to Thomism is the Lord God himself. Happiness cannot be fully comprehended in the material world, in wealth, in intellectual knowledge. Human happiness does not consist in honors, in human glory, strength, goodness and pleasures of the body. Happiness is realized in human virtue. Happiness does not consist in human feelings, but it is revealed in thoughts about God. Man will experience perfect happiness in another supernatural world through contemplation of God, who is the highest good and truth. The teachings of the Catholic Church on the understanding of happiness are analyzed. Attention is drawn to the Message of Pope Francis on the occasion of World Youth Day in 2015. It is pointed out that God himself placed “in the heart of every man an unbridled desire for happiness and fullness”. Ten key topics that guide a person to achieve true supernatural, eternal happiness are considered. Ways to live in happiness through a state of joy, love, friendship, humor, gratitude, the ability to forgive and ask for forgiveness are offered. In trying to achieve a happy state, it is important to rely on God in everything, as well as to realize that we are loved. KEYWORDS: Toma Aquinsky, happiness, knowledge, will, love, goodness, joy.

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Marsola, Guilherme Henrique, et Liliana Grubel Nogueira. « The Merchant and the Church in the Middle Ages ». Dans II INTERNATIONAL SEVEN MULTIDISCIPLINARY CONGRESS. Seven Congress, 2023. http://dx.doi.org/10.56238/homeinternationalanais-071.

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Abstract Two realities are intertwined in the context of the Middle Ages: affirmation of the idea of Christianity and the Commercial Revolution. From the middle of the 11th century, the European West presents a process of fragmentation of political power with the rise of the feudal regime, in which local landowners have a higher power than the monarchic authorities (FRANCO JR, 2001), creating a vacuum of political unity and making the Church the only strong and centralized institution in the midst of fragmentation (FOSSIER, POLLY and VAUCHEZ, 2001It is in this context that Christianity takes command of medieval society and begins to dictate rules and conduct for various activities, seeking to link the principles of Jesus with earthly life (PERNOUD, 1997). Concurrently with the strengthening of the power of the Church, the merchants started to be notorious figures in the European West of the XIII century (LE GOFF, 1991), leading the phenomenon of Commercial Revolution, that is, new ways of practicing trade, such as the creation of trading companies, professionalization of the sedentary merchants, emergence of money, bills of exchange, navigation insurance and accounting techniques (LOPEZ, 1986). The emergence of merchants caught the attention of Church intellectuals (NOGUEIRA, 2019) and the new commercial agents were the target of a Christian moralization. The aim of this paper is to present two attempts to regulate commerce in the European West: the first described in the Decree of Gratian – elaborated in the 12th century by the monk and jurist Gratian - and the second in Question 77 of Thomas Aquinas' Summa Theologica.

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Rapports d'organisations sur le sujet "Thomas of Aquinas"

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Beckman, John, Colton Murphy, Joseph Rauenhorst, Joseph R. Vanstrom et Jacek A. Koziel. St. Thomas Aquinas Parking Ramp. Ames : Iowa State University, Digital Repository, avril 2017. http://dx.doi.org/10.31274/tsm416-180814-7.

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