Metaphysical Themes in Thomas Aquinas III最新文献

英文中文

Metaphysical Themes in De Malo I 《德马洛》中的形而上学主题

Metaphysical Themes in Thomas Aquinas III

Pub Date : 2020-10-14 DOI: 10.2307/j.ctv1z5230m.13

引用次数: 1

Abbreviations 缩写

Metaphysical Themes in Thomas Aquinas III

Pub Date : 2020-10-14 DOI: 10.2307/j.ctv1z5230m.4

引用次数: 0

Cornelio Fabro on Participation and Aquinas’s Quarta Via 科尼利奥·法布罗论参与与阿奎那的《四分之一》

Metaphysical Themes in Thomas Aquinas III

Pub Date : 2020-10-14 DOI: 10.2307/j.ctv1z5230m.9

引用次数: 0

Thomas Aquinas and the Unity of Substantial Form 托马斯·阿奎那与实体形式的统一

Metaphysical Themes in Thomas Aquinas III

Pub Date : 2020-10-14 DOI: 10.1163/EJ.9789004169425.I-1006.32

John F. Wippel

Arthur Lovejoy presented St. Thomas Aquinas as having tried to hold two different conceptions of the universe as a whole that were irreconcilable with one another, and of thereby leaving us with the "painful spectacle of a great intellect endeavoring by spurious or irrelevant distinctions to evade the consequences of its own principles, only to achieve in the end an express self-contradiction" ( The Great Chain of Being 78). This chapter shows how Aquinas uses the principle of perfection to account for why and how there are diverse kinds of perfection in a universe that is freely created, with a perfection of its own as universe, and how he maintains these different types of perfections to be de facto a matter of formal necessity in the universe itself distinct from the formal necessity by which the Creator wills itself, even in willing a universe of things other than itself. Keywords:Arthur Lovejoy; perfection of the universe; principle of perfection; St. Thomas Aquinas; The Great Chain of Being

阿瑟·洛夫乔伊认为圣托马斯·阿奎那试图将两种不同的宇宙概念作为一个整体来看待，这两种概念彼此之间是不可调和的，因此给我们留下了“一个伟大的智力努力通过虚假或不相关的区别来逃避其自身原则的后果的痛苦景象，最终只会达到一个明显的自我矛盾”(《存在的大链》78)。这一章展示了阿奎那如何使用完美原则来解释为什么以及如何在一个自由创造的宇宙中有各种各样的完美，以及它自己作为宇宙的完美，以及他如何坚持这些不同类型的完美事实上是宇宙本身的形式必然性的问题，而不是形式必然性，创造者通过这种形式必然性来意志自己，甚至在意志其他事物的宇宙中。关键词:亚瑟·洛夫乔伊;宇宙的完美;完美原则;圣托马斯·阿奎那;伟大的存在之链

引用次数: 5

Cornelio Fabro on the Distinction and Composition of Essence and Esse in the Metaphysics of Thomas Aquinas 法布罗论托马斯·阿奎那形而上学中本质与本质的区别与构成

Metaphysical Themes in Thomas Aquinas III

Pub Date : 2015-08-01 DOI: 10.2307/j.ctv1z5230m.8

John F. Wippel

CORNELIO FABRO IS WIDELY RECOGNIZED for the important contribution he has made to our knowledge of the metaphysics of Thomas Aquinas through his exposition of the major role played by the notion of participation in the thought of the angelic doctor. Fabro's first major book on participation considered statically (La nozione metafisica di partecipazione secondo San Tommaso d'Aquino (1)) appeared in its first edition in 1939. And in 1961 Fabro published his treatment of participation dynamically considered under the title Participation et causalite selon S. Thomas d'Aquin which, he explains, resulted from work he did while holding the Cardinal Mercier Chair at Louvain in 1954, and which also appeared in an Italian version at about the same time (1960). (2) According to Fabro there is a very close connection between what he calls transcendental participation considered statically and the real distinction between essence and esse (actus essendi) in Aquinas. This connection will become more evident in some of the arguments considered below which Fabro finds in Aquinas's texts in support of such a distinction. For the sake of context it will be helpful to recall that, basing himself especially upon an important text from Aquinas's Commentary on Boethius's De Hebdomadibus, lect. 2, Fabro finds Thomas distinguishing between what Fabro himself calls predicamental participation and transcendental participation. Thomas's text reads: To participate is, as it were, to take a part. Therefore when something receives in particular fashion that which belongs to another universally, it is said to participate in it, as man is said to participate in animal because it does not possess the intelligible content of animal according to its total universality; and in the same way, Sortes participates in man. In similar fashion a subject participates in an accident and matter in form because the substantial or accidental form which in terms of its meaning is universal, is determined to this or to that subject. In like manner an effect is also said to participate in its cause, and especially so when it is not equal to the power of its cause, for instance if we say that air participates in the light of the sun because it does not receive it with the brightness whereby it is present in the sun. (3) In this text Thomas offers a preliminary description of participation--to receive in particular fashion that which belongs to something else in universal fashion. Then he distinguishes different ways in which participation may occur: (1) as man (a species) is said to participate in animal (a genus) because the species does not possess the intelligible content of the genus according to its total universality, or as Sortes (an individual) participates in the same way in man (a species). In such cases, a notion or concept that is less extended shares in without exhausting the intelligibility of a notion or concept that is more universal in extension and, therefore, the participation i

CORNELIO FABRO因其对托马斯·阿奎那的形而上学知识的重要贡献而被广泛认可，他阐述了天使医生思想中参与的概念所起的主要作用。法布罗的第一本关于静态参与的主要著作(La nozione metafisica di partecipazione secondo San Tommaso d'Aquino, 1)于1939年出版了第一版。1961年，法布罗发表了他对参与的动态处理，书名为《参与与因果关系》，他解释说，这是他1954年在鲁文担任红衣主教梅西埃主席时所做的工作的结果，大约在同一时间(1960年)，这也出现在意大利版本中。(2)根据法布罗的说法，在他所谓的静态的先验参与与阿奎那的本质与本质的真正区别之间，存在着非常密切的联系。这种联系将在下文的一些论点中变得更加明显，法布罗在阿奎那的文本中找到了支持这种区别的论据。为了上下文的需要，回顾一下这一点是有帮助的，尤其是基于阿奎那对波伊提乌的《论Hebdomadibus》的评论中的一段重要文字，选。法布罗发现托马斯区分了法布罗自己所说的困境参与和先验参与。托马斯的文章是这样写的:参与，可以说是参与其中。因此，当某物以特殊的方式接受了属于另一个普遍事物的东西时，我们就说它参与了这个普遍事物，正如我们说人参与了动物一样，因为根据它的全部普遍性，它并不具有动物的可理解的内容;以同样的方式，索尔特斯参与了人类。同样，主体参与到偶然性和形式中的质料中，因为实体形式或偶然性形式就其意义而言是普遍的，被这个或那个主体所决定。同样地，我们也可以说结果参与了它的原因，特别是当它不等于它的原因的力量时，例如我们说空气参与太阳的光，因为它没有以它在太阳中所呈现的明亮来接受它。(3)在这篇文章中，托马斯提供了参与的初步描述——以特殊的方式接受属于其他事物的普遍方式。然后，他区分了参与可能发生的不同方式:(1)据说人(一个物种)参与动物(一个属)，因为根据其全部普遍性，物种不具有属的可理解内容，或者Sortes(一个个体)以同样的方式参与人(一个物种)。在这种情况下，一个较少外延的概念或概念，在不耗尽其可解性的情况下，与另一个外延更为普遍的概念或概念分享，因此，问题的参与涉及到概念的顺序，可以称为逻辑。(2)同样，一个主体参与到一个偶然中，物质参与到形式中，因为在每一种情况下，一个偶然的形式或一个实体的形式都被限制在一个特定的主体中，不管这个主体是实体，还是原初的物质。(3)一个结果被称为参与它的原因，特别是当它不等于它的原因的力量。在第二和第三种类型中，参与都不局限于概念的秩序，而是适用于现实的秩序。此外，在第二种类型的两个例子中，这种参与导致了一种现实秩序的组合，无论是主体与偶然的组合，还是物质与形式的组合。然而，正如法布罗所指出的那样，第二种类型的参与被限制在存在的秩序中，因为它被划分为困境。因此，人们可以称之为“真正的困境参与”。…

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