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Artykuły w czasopismach na temat „St Thomas Aquinas”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 1 lutego 2022

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1

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

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Hill, William J. "St. Thomas Aquinas: Teacher". Thomist: A Speculative Quarterly Review 66, nr 1 (2002): 9–13. http://dx.doi.org/10.1353/tho.2002.0011.

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Chesterton, G. K., i Mark Armitage. "Chesterton on St. Thomas Aquinas". Chesterton Review 30, nr 1 (2004): 27–49. http://dx.doi.org/10.5840/chesterton2004301/29.

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Bhadra, Sweta Guha. "Happiness: Aristotle and St. Thomas Aquinas". Social ION 7, nr 2 (2018): 58. http://dx.doi.org/10.5958/2456-7523.2018.00018.6.

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Toner, Patrick. "St. Thomas Aquinas on Gappy Existence". Analytic Philosophy 56, nr 1 (30.01.2015): 94–110. http://dx.doi.org/10.1111/phib.12058.

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6

Boyle, John F. "St. Thomas Aquinas and Sacred Scripture". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, nr 1 (luty 1995): 92–104. http://dx.doi.org/10.1177/106385129500400110.

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7

Levering, Matthew. "William Abraham and St. Thomas Aquinas". New Blackfriars 88, nr 1013 (styczeń 2007): 46–55. http://dx.doi.org/10.1111/j.1741-2005.2006.00128.x.

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8

Cortest, Luis. "Was St. Thomas Aquinas a Platonist?" Thomist: A Speculative Quarterly Review 52, nr 2 (1988): 209–19. http://dx.doi.org/10.1353/tho.1988.0046.

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9

Toner, Patrick. "St. Thomas Aquinas on punishing souls". International Journal for Philosophy of Religion 71, nr 2 (5.11.2011): 103–16. http://dx.doi.org/10.1007/s11153-011-9303-8.

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10

Koterski,, Joseph W. "The Creative Retrieval of St. Thomas Aquinas". International Philosophical Quarterly 50, nr 3 (2010): 404–5. http://dx.doi.org/10.5840/ipq201050360.

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Kopaczynski, Germain. "A Real Distinction in St. Thomas Aquinas?" Philosophy Research Archives 11 (1985): 127–40. http://dx.doi.org/10.5840/pra1985116.

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12

Yevchak, Richard A. "Knowledge of Ens in St. Thomas Aquinas". Incarnate Word 5, nr 1 (2018): 127–58. http://dx.doi.org/10.5840/tiw2018515.

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13

Wingell, Albert, i Etienne Gilson. "The Christian Philosophy of St Thomas Aquinas." Philosophical Quarterly 45, nr 181 (październik 1995): 518. http://dx.doi.org/10.2307/2220319.

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14

Lazzari, Edmund Michael. "Would St. Thomas Aquinas baptize an Extraterrestrial?" New Blackfriars 99, nr 1082 (4.09.2017): 440–57. http://dx.doi.org/10.1111/nbfr.12319.

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15

Ferraro, Joseph. "St. Thomas Aquinas and Modern Catholic Doctrine". Monthly Review 38, nr 2 (2.06.1986): 13. http://dx.doi.org/10.14452/mr-038-02-1986-06_2.

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16

Shanley, Brian J. "St. Thomas Aquinas, Onto-Theology, and Marion". Thomist: A Speculative Quarterly Review 60, nr 4 (1996): 617–25. http://dx.doi.org/10.1353/tho.1996.0004.

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17

Schultz, Janice L. "St. Thomas Aquinas on Necessary Moral Principles". New Scholasticism 62, nr 2 (1988): 150–78. http://dx.doi.org/10.5840/newscholas198862221.

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18

Newton, William. "The Catholic Charismatic Renewal Through the Eyes of St. Thomas Aquinas". Downside Review 137, nr 2 (kwiecień 2019): 31–46. http://dx.doi.org/10.1177/0012580619867263.

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The Catholic Charismatic Renewal has now passed its fiftieth birthday. Yet, it still seems very much on the fringes of the life of the Catholic Church. Perhaps one reason for this is that, for many Catholics, the Renewal appears to be, more or less, an innovation. One way to check the validity of that perception would be to take a look at the Renewal through the theology of one of the most mainstream of Catholic theologians, St. Thomas Aquinas. This is possible because Aquinas wrote about the charisms in a number of his works. The conclusion of this essay is that the key elements of the Renewal are conformable to the theological vision of St. Thomas. Nonetheless, there are a number of areas where Aquinas diverges from the standard interpretation of charismatic phenomena within the Renewal. This essay will side with Aquinas on some of these, but not all.

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19

Arum, Giovanni Aditya. "KONSEP KEADILAN (IUSTITIA) PERSPEKTIF ST. THOMAS AQUINAS DAN RELEVANSINYA BAGI PEMAKNAAN SILA V PANCASILA". Lumen Veritatis: Jurnal Filsafat dan Teologi 10, nr 1 (1.10.2019): 23–44. http://dx.doi.org/10.30822/lumenveritatis.v10i1.207.

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In principle justice touches the human nature as social animal. The discourse of justice has become an important theme in social and political philosophy all the times. St. Thomas Aquinas is one of the philosophers who pays much attention on this theme. In Summa Theologiae, he spent a lot of pages to explain justice as one of the cardinal virtues. Inspired by Aristotle, he defined justice as “a habit whereby a man renders to each one his due by a constant and perpetual will.” This essay wants to explain the discourse of justice according to St. Thomas Aquinas and to compare it with the concept of justice in fifth principle of Pancasila. The writter uses the relevancy study to get the convergency idea between two different ideas of justice. This essay will explore both concept of justice by St. Thomas Aquinas and Pancasila perspective. There are at least some convergency ideas between those two. But the pressure point is the concept of bonum commune. Pancasila as the Philosophische Grondslag of Indonesia as like as St. Thomas Aquinas’ idea of justice emphasizes the common good (bonum commune) as the very end of Indonesia nation. Reflecting on these convergency ideas, we can find some relevant discourses concerning justice in socio-political life of Indonesian people, i.e: law, politic, and religion. In the end of this essay, the writer gives a critical thought to the tendency of the liberalism pathology in social life

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20

Oliynyk, Andriy. "St. John Chrysostom and St. Thomas Aquinas on Private Property". Biblica et Patristica Thoruniensia 12, nr 3 (28.10.2019): 243. http://dx.doi.org/10.12775/bpth.2019.013.

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21

Cleveland, W. Scott. "Do Everything for the Glory of God". Religions 12, nr 9 (13.09.2021): 754. http://dx.doi.org/10.3390/rel12090754.

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St. Paul writes, “whatever you do, do everything for the glory of God (1 Corinthians 10: 31 NABRE).” This essay employs the work of St. Thomas Aquinas and the recent philosophical work of Daniel Johnson (2020) on this command to investigate a series of questions that the command raises. What is glory? How does one properly act for glory and for the glory of another? How is it possible to do everything for the glory of God? I begin with Aquinas’ account of glory and the pursuit of glory for God’s glory and Aquinas’s answers to some of the above questions that can be drawn from his discussion in De Malo. I defend Aquinas against criticisms from Daniel Johnson and present his own interpretation of the command. I advance the discussion through adding two additional interpretations that do not rely on a controversial assumption Johnson makes. Next, I address the puzzle of how we can intend everything for the glory of God using Aquinas’s three-fold account of intention. Finally, I discuss the relation between charity and the desire for God’s glory and how regular, actual intentions of one’s actions for the glory of God increases charity.

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22

Cessario,, Romanus. "St. Thomas Aquinas on Satisfaction, Indulgences, and Crusades". Medieval Philosophy & Theology 2 (1992): 74–96. http://dx.doi.org/10.5840/medievalpt199223.

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23

Brown, Montague. "St. Thomas Aquinas and the Individuation of Persons". American Catholic Philosophical Quarterly 65, nr 1 (1991): 29–44. http://dx.doi.org/10.5840/acpq199165139.

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24

Eitenmiller, Melissa. "Grace as Participation according to St. Thomas Aquinas". New Blackfriars 98, nr 1078 (20.09.2016): 689–708. http://dx.doi.org/10.1111/nbfr.12154.

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25

Ryan, Fáinche. "Auctoritas in the Theology of St Thomas Aquinas". New Blackfriars 88, nr 1016 (lipiec 2007): 443–56. http://dx.doi.org/10.1111/j.1741-2005.2007.00152.x.

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26

Synan, Edward A. "St. Thomas Aquinas and the Profession of Arms". Mediaeval Studies 50 (styczeń 1988): 404–37. http://dx.doi.org/10.1484/j.ms.2.306361.

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27

Boadt, Lawrence. "St. Thomas Aquinas and the Biblical Wisdom Tradition". Thomist: A Speculative Quarterly Review 49, nr 4 (1985): 575–611. http://dx.doi.org/10.1353/tho.1985.0004.

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28

Lee, Richard. "The Analogies of Being in St. Thomas Aquinas". Thomist: A Speculative Quarterly Review 58, nr 3 (1994): 471–88. http://dx.doi.org/10.1353/tho.1994.0017.

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29

Long, Steven A. "St. Thomas Aquinas Through the Analytic Looking-Glass". Thomist: A Speculative Quarterly Review 65, nr 2 (2001): 259–300. http://dx.doi.org/10.1353/tho.2001.0029.

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30

Pine, Gregory. "Magnanimity and Humility according to St. Thomas Aquinas". Thomist: A Speculative Quarterly Review 82, nr 2 (2018): 263–86. http://dx.doi.org/10.1353/tho.2018.0014.

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31

Clarke, W. Norris (William Norris). "The Philosophical Theology of St. Thomas Aquinas (review)". Journal of the History of Philosophy 31, nr 2 (1993): 282–84. http://dx.doi.org/10.1353/hph.1993.0036.

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32

Milidrag, Predrag. "Divine and angelic cognition in St. Thomas Aquinas". Theoria, Beograd 64, nr 2 (2021): 25–38. http://dx.doi.org/10.2298/theo2102025m.

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In the first part of the Summa theologiae St. Thomas Aquinas analyzes the cognition in God, angels and human beings; he does that by comparing and juxtaposing them. On the one side, the questions concerning divine cognition, such as the identity of the divine cognition and the divine substance, its nondiscursivity, its scope or future contingents are considered in the articles dedicated to the angels. On the other side, the proper characteristics of the human cognition in the part of the Summa on human soul, such as the active intellect, lack of inborn intelligible species, the inductive procedure in the abstracting from sense cognition, the cognition of the particulars, those problems are analyzed in the part on angelic cognition too. So, there is a structural symmetry of corresponding questions in the Summa on divine, angelic and human cognition.

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33

Michał Nowicki, Michał Nowicki, i Klaudia Kowalska. "Uczenie się w perspektywie św. Tomasza z Akwinu i neurobiologii – dysharmonicznie czy unisono?" Studia Edukacyjne, nr 42 (15.12.2016): 273–88. http://dx.doi.org/10.14746/se.2016.42.17.

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In this article, we review the pedagogical ideas of St. Thomas Aquinas, as well as the assumptions of neurogenesis, synapsogenesis and mindfulness and their utility in educational directives. Our aim is to verify whether these both positions are consistent. The end result is to specify the character of teacher, which will consent with St. Thomas’ and neurobiologists ideas.

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34

Wertheimer, Graeme. "Logic Versus Science". Aristos: A biannual journal featuring excellent student works 1, nr 2 (wrzesień 2015): 1–6. http://dx.doi.org/10.32613/aristos/2015.1.2.1.

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To comprehend St Thomas Aquinas’ statement that, “A student should address themselves to logic before the other sciences, because it deals with their common procedure”[1] this essay argues that it is necessary to ask the question of whether one’s world view comes before science or whether science forms one’s world view. A world view that comes before science first requires understanding and logic to make a hypothesis which is to be confirmed through scientific experiment. If science forms one’s world view, however, conversely, scientific experiments create our logical thoughts and world view. This essay will analyse St Thomas Aquinas’ statement to argue that he is saying that logic comes before the other sciences.

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35

Walsh, Rachael. "Property, Human Flourishing and St. Thomas Aquinas: Assessing a Contemporary Revival". Canadian Journal of Law & Jurisprudence 31, nr 1 (luty 2018): 197–222. http://dx.doi.org/10.1017/cjlj.2018.9.

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This article explores Aquinas’ views on property in the context of the revival of interest in Thomistic property thinking in the ‘human flourishing’ perspective on property. It highlights a broad coherence with the aims of human flourishing property theory, and progressive property theory more generally. At the same time, it argues that where property theorists use Aquinas’ views as direct authority for arguments concerning current property dilemmas, complex interpretative issues arise, which cast into sharp relief foundational questions concerning the balance between voluntary and legally compelled redistribution, and between public and private law measures, for progressive property theory.

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36

Martínez-Villalba, Juan Carlos Riofrío. "Legal Interpretations of the Works of St. Thomas Aquinas". Díkaion 22, nr 1 (1.06.2013): 55–81. http://dx.doi.org/10.5294/dika.2013.22.1.2.

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37

Yul Kim. "St. Thomas Aquinas on the Ontological Meaning of Evil". Theology and Philosophy ll, nr 20 (maj 2012): 141–78. http://dx.doi.org/10.16936/theoph..20.201205.141.

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Lojacono, Joseph. "The Specification of Human Action in St. Thomas Aquinas". Incarnate Word 1, nr 2 (2007): 343–46. http://dx.doi.org/10.5840/tiw20071211.

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Robb, James. "The Unity of Adequate Knowing in St. Thomas Aquinas". Monist 69, nr 3 (1986): 447–57. http://dx.doi.org/10.5840/monist198669333.

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O'Meara, Thomas F. "Book Review: Christ and Spirituality in St. Thomas Aquinas". Theological Studies 73, nr 4 (grudzień 2012): 966–67. http://dx.doi.org/10.1177/004056391207300427.

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41

Turner, Geoffrey. "St Thomas Aquinas on the "Scientific" Nature of Theology". New Blackfriars 78, nr 921 (listopad 1997): 464–76. http://dx.doi.org/10.1111/j.1741-2005.1997.tb02790.x.

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42

TONER, PATRICK. "ST. THOMAS AQUINAS ON DEATH AND THE SEPARATED SOUL". Pacific Philosophical Quarterly 91, nr 4 (grudzień 2010): 587–99. http://dx.doi.org/10.1111/j.1468-0114.2010.01379.x.

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Eitenmiller, Melissa. "On the Separated Soul according to St. Thomas Aquinas". Nova et vetera 17, nr 1 (2019): 57–91. http://dx.doi.org/10.1353/nov.2019.0003.

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44

Arnould, Jacques. "Cathedral Builders: Remembering Notre Dame and St. Thomas Aquinas". Theology and Science 17, nr 3 (3.07.2019): 291. http://dx.doi.org/10.1080/14746700.2019.1632504.

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45

Lee, Patrick. "Existential Propositions in the Thought of St. Thomas Aquinas". Thomist: A Speculative Quarterly Review 52, nr 4 (1988): 605–26. http://dx.doi.org/10.1353/tho.1988.0001.

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Corrigan, Kevin. "Light and Metaphor in Plotinus and St. Thomas Aquinas". Thomist: A Speculative Quarterly Review 57, nr 2 (1993): 187–99. http://dx.doi.org/10.1353/tho.1993.0033.

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47

Long, Steven A. "Evangelium Vitae, St. Thomas Aquinas, and the Death Penalty". Thomist: A Speculative Quarterly Review 63, nr 4 (1999): 511–52. http://dx.doi.org/10.1353/tho.1999.0000.

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48

Wippel, John F. "St. Thomas Aquinas, Quodlibetal Questions 1 and 2 (review)". Journal of the History of Philosophy 23, nr 4 (1985): 585–86. http://dx.doi.org/10.1353/hph.1985.0072.

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49

Longchamps de Bérier, Franciszek. "POSIADANIE A WŁASNOŚĆ NAD UWAGAMI ŚW. TOMASZA". Zeszyty Prawnicze 2, nr 2 (28.03.2017): 59. http://dx.doi.org/10.21697/zp.2002.2.2.03.

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POSSESSION AND PROPERTY ON THE REMARKS OF ST. THOMAS AQUINASSummary There are at least two of St. Thomas Aquinas’s questions which are of interest to a lawyer: whether possession is natural to a human being, and whether the keeping of goods as one’s property is allowable. He gives two positive answers which in general follow Aristotelian arguments. Aquinas is convinced that the natural need for goods does not exclude the acceptability of the institution of property. It would seem that its legal protection is necessary for purely pragmatic reasons which, however, entails certain postulates concerning the use of property, e. g. that an owner should be aware of the social mortgage on his goods. This utilitarianism not only leads a government to protect private property, but also entitles it to intervene when owners behave in a socially unacceptable way.

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50

Petrášek, Jiří. "Die Besitztümer der Kirche in der antihussitischen Schrift Curandum summopere". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 101, nr 1 (1.08.2015): 417–31. http://dx.doi.org/10.7767/zrgka-2015-0115.

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Abstract Church property in the anti-Hussite pamphlet Curandum summopere. In one of the Four Articles of Prague - which are undoubtedly the fundamental policy statement of the Hussites - the Calixtines prohibit the clergy from owning any kind of property. In this study, the counterargumentation of two anonymous Viennese masters, who spoke out against the rejection of the possession of church property by the Taborite Manifesto of 1430 in their Curandum Summopere, is analysed in terms of content. Furthermore, the question of whether the arguments of the catholic theologians can be traced back to Thomas Aquinas is dealt with, as his teaching concerning the perfection of the Christian life with regard to the temporalities became a weapon of the papacy. The successors of St. Peter used Aquinas’s argumentation in their controversies with the Franciscans and their notion of poverty, which they advocated less than a hundred years ahead of the execution of John Hus. The study, in a word by word analysis, compares the arguments of Curandum with the texts of Thomas Aquinas.

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