Pub Date : 2023-11-21eCollection Date: 2023-01-01DOI: 10.14744/nci.2022.15046
Mehmet Gencturk, Abdullah Sisik, Muhammed Said Dalkilic, Merih Yilmaz, Selim Sozen, Hasan Erdem
Laparoscopic sleeve gastrectomy surgery is a procedure that has become more common in the past 10 years. Situsinversustotalis is an extremely rare condition. SG can be performed safely in SIT patients. However, pre-operative multidisciplinary evaluation is very important. In this article, we present a 25-year-old female patient with a body mass index of 47.6 who had no idea that she had SIT until pre-operative tests revealed it. The patient was discharged on the 3rd post-operative day without any problem. We would like to emphasize the importance of imaging even if the patient does not have any disease or risk before bariatric surgery. We believe that more studies should be done with SIT and bariatric surgery.
腹腔镜袖状胃切除术是近十年来越来越常见的一种手术。SIT是一种极为罕见的疾病。SIT 患者可以安全地进行 SG 手术。但是，术前多学科评估非常重要。在本文中，我们介绍了一位体重指数为 47.6 的 25 岁女性患者，在术前检查发现 SIT 之前，她并不知道自己患有 SIT。患者在术后第 3 天顺利出院。我们想强调的是，即使患者没有任何疾病或风险，在减肥手术前进行影像学检查也是非常重要的。我们认为应该对 SIT 和减肥手术进行更多的研究。
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Abstract In a number of texts throughout his career, Thomas Aquinas identifies different senses of the term ‘ esse’ . Most notably, he notes that according to one sense, the term signifies the act of existence ( actus essendi ), which he famously holds is really distinct from essence in all beings other than God. Perhaps surprisingly, he also notes on a number of occasions that according to another sense, the term ‘ esse’ can signify that very principle that he says is distinct from the act of existence, namely, essence . In light of Aquinas's semantic theory, this paper investigates how he coherently holds within his metaphysical system that this term ‘ esse’ can signify in different ways both essence and the act of existence . More broadly, what it shows is how, for Aquinas, the metaphysician can look to the modes of signification ( modi significandi ) of terms and as well as their modes of predication ( modi praedicandi ) to draw careful conclusions about the modes of existence ( modi essendi ) of real beings. These considerations reveal that in Aquinas's view, although the grammarian and logician in their way are also concerned with these semantic modes, it is not their job to employ them to discern the various senses of the term ‘being’ or the fundamental modes of being . In the end, this is a task for the metaphysician.
托马斯·阿奎那(Thomas Aquinas)在其职业生涯的许多文本中，确定了“esse”一词的不同含义。最值得注意的是，他指出，根据一种意义，这个词意味着存在的行为(actus essendi)，他著名的观点是，除了上帝之外，所有存在的本质都是不同的。也许令人惊讶的是，他在很多场合也注意到，根据另一种意义，" esse "一词可以表示，他所说的原则，与存在的行为，也就是本质，是不同的。本文结合阿奎那的语义学理论，探讨了他如何在他的形而上学体系中连贯地认为“esse”一词可以以不同的方式表示本质和存在的行为。更广泛地说，对于阿奎那来说，它显示了形而上学家如何能够观察术语的意义模式(意义模式)以及它们的预言模式(先验模式)，从而得出关于真实存在的存在模式(本质模式)的谨慎结论。这些考虑表明，在阿奎那看来，虽然语法学家和逻辑学家也以他们的方式关注这些语义模式，但他们的工作不是利用它们来辨别“存在”一词的各种意义或存在的基本模式。最后，这是形而上学家的任务。
{"title":"Aquinas on The Distinction Between <i>Esse</i> and <i>Esse</i>: How the Name ‘<i>Esse’</i> Can Signify <i>Essence</i>","authors":"Gregory T. Doolan","doi":"10.1111/nbfr.12873","DOIUrl":"https://doi.org/10.1111/nbfr.12873","url":null,"abstract":"Abstract In a number of texts throughout his career, Thomas Aquinas identifies different senses of the term ‘ esse’ . Most notably, he notes that according to one sense, the term signifies the act of existence ( actus essendi ), which he famously holds is really distinct from essence in all beings other than God. Perhaps surprisingly, he also notes on a number of occasions that according to another sense, the term ‘ esse’ can signify that very principle that he says is distinct from the act of existence, namely, essence . In light of Aquinas's semantic theory, this paper investigates how he coherently holds within his metaphysical system that this term ‘ esse’ can signify in different ways both essence and the act of existence . More broadly, what it shows is how, for Aquinas, the metaphysician can look to the modes of signification ( modi significandi ) of terms and as well as their modes of predication ( modi praedicandi ) to draw careful conclusions about the modes of existence ( modi essendi ) of real beings. These considerations reveal that in Aquinas's view, although the grammarian and logician in their way are also concerned with these semantic modes, it is not their job to employ them to discern the various senses of the term ‘being’ or the fundamental modes of being . In the end, this is a task for the metaphysician.","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136142375","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Aquinas's virtue‐based ethics is grounded in his metaphysics, and in particular in one part of his doctrine of the transcendentals, namely, the relation of being and goodness. This metaphysics supplies for his normative ethics the sort of metaethical foundation that some contemporary virtue‐centered ethics have been criticized for lacking, and it grounds an ethical naturalism of considerable philosophical sophistication. In addition, this grounding has a theological implication even more fundamental than its applications to ethics. That is because Aquinas takes God to be essentially and uniquely being itself. Consequently, on Aquinas's view, God is also essentially goodness itself. Aquinas's metaphysical grounding for his ethics is thus meant to be understood in connection with his more fundamental views regarding God's nature, and in particular his views of God's simplicity. This metaphysical grounding confers significant philosophical and theological advantages on his ethics.
{"title":"Aquinas On Being, Goodness, And Divine Simplicity","authors":"Eleonore Stump","doi":"10.1111/nbfr.12874","DOIUrl":"https://doi.org/10.1111/nbfr.12874","url":null,"abstract":"Abstract Aquinas's virtue‐based ethics is grounded in his metaphysics, and in particular in one part of his doctrine of the transcendentals, namely, the relation of being and goodness. This metaphysics supplies for his normative ethics the sort of metaethical foundation that some contemporary virtue‐centered ethics have been criticized for lacking, and it grounds an ethical naturalism of considerable philosophical sophistication. In addition, this grounding has a theological implication even more fundamental than its applications to ethics. That is because Aquinas takes God to be essentially and uniquely being itself. Consequently, on Aquinas's view, God is also essentially goodness itself. Aquinas's metaphysical grounding for his ethics is thus meant to be understood in connection with his more fundamental views regarding God's nature, and in particular his views of God's simplicity. This metaphysical grounding confers significant philosophical and theological advantages on his ethics.","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"47 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135200480","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract From 1923 to the present day, various studies have increasingly analysed the beginnings of the cult of Thomas Aquinas, as well as the authenticity of his works. Over the last century, the reception of Thomas Aquinas between these two poles of sanctity and the authority accorded to his works has shown itself to be a significant pairing, of which this article unpacks some important stages.
{"title":"Thomas Aquinas and The Interlinking of Sanctity and Doctrine, From One Centenary to Another","authors":"Marc Millais","doi":"10.1111/nbfr.12872","DOIUrl":"https://doi.org/10.1111/nbfr.12872","url":null,"abstract":"Abstract From 1923 to the present day, various studies have increasingly analysed the beginnings of the cult of Thomas Aquinas, as well as the authenticity of his works. Over the last century, the reception of Thomas Aquinas between these two poles of sanctity and the authority accorded to his works has shown itself to be a significant pairing, of which this article unpacks some important stages.","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"129 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135344992","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The topic of wisdom attracted much less attention in modern thought than in ancient and medieval times. However, there has been a renewal of interest in it in recent psychology and philosophy, and a variety of questions has emerged from this current work. Aquinas has a detailed and elaborate account of the wisdom which pervades his oeuvre . This paper explores that and seeks to answer some of these contemporary questions from Aquinas's perspective.
{"title":"Aquinas on Wisdom","authors":"Paul O'Grady","doi":"10.1111/nbfr.12864","DOIUrl":"https://doi.org/10.1111/nbfr.12864","url":null,"abstract":"Abstract The topic of wisdom attracted much less attention in modern thought than in ancient and medieval times. However, there has been a renewal of interest in it in recent psychology and philosophy, and a variety of questions has emerged from this current work. Aquinas has a detailed and elaborate account of the wisdom which pervades his oeuvre . This paper explores that and seeks to answer some of these contemporary questions from Aquinas's perspective.","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135537835","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The idea of ‘connatural knowledge’ is attributed to Aquinas on the basis of passages in which he distinguishes between scientific and affective experiential knowledge of religious and moral truths. In a series of encyclicals beginning with Leo XIII's Aeterni Patris, popes have celebrated and commended Aquinas as the supreme guide in philosophy and theology and in some of these cited his discovery of connatural knowledge. The course and context of his ‘elevation’ are explored before proceeding to a discussion of moral knowledge in which different forms of non‐theoretical cognition are identified. This leads to an examination of work by Elizabeth Anscombe on the factuality of ethical judgement and connaturality. Aquinas and Anscombe offer important insights but more work remains to be done. Moral knowledge is a many‐faceted thing. More accurately, it is not one thing but many things analogously related both by their modes and by their objects.
{"title":"Aquinas and Anscombe on Connaturality and Moral Knowledge<sup>1</sup>","authors":"John Haldane","doi":"10.1111/nbfr.12870","DOIUrl":"https://doi.org/10.1111/nbfr.12870","url":null,"abstract":"The idea of ‘connatural knowledge’ is attributed to Aquinas on the basis of passages in which he distinguishes between scientific and affective experiential knowledge of religious and moral truths. In a series of encyclicals beginning with Leo XIII's Aeterni Patris, popes have celebrated and commended Aquinas as the supreme guide in philosophy and theology and in some of these cited his discovery of connatural knowledge. The course and context of his ‘elevation’ are explored before proceeding to a discussion of moral knowledge in which different forms of non‐theoretical cognition are identified. This leads to an examination of work by Elizabeth Anscombe on the factuality of ethical judgement and connaturality. Aquinas and Anscombe offer important insights but more work remains to be done. Moral knowledge is a many‐faceted thing. More accurately, it is not one thing but many things analogously related both by their modes and by their objects.","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"77 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135536953","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Why celebrate Thomas Aquinas? Three eras that celebrated Aquinas in unique ways—the Fourteenth century that canonized him, the Sixteenth century that declared him a doctor of the Church, and the nineteenth century that made him patron of the schools—all struggled with the corrosive effects of nominalism and voluntarism on Western culture. With the help of G. K. Chesterton and C. S. Lewis, this essay suggests that these eras were drawn to Aquinas because his theology offers an antidote against these twin diseases. Specifically, Thomas Aquinas's theology can help us confront the ills of nominalism and voluntarism by encouraging us to celebrate nature, grace, and Christian apprenticeship in virtue as the perennial gifts of God's love.
{"title":"Thomas Aquinas, Saint for Our Times?","authors":"Michael S. Sherwin","doi":"10.1111/nbfr.12866","DOIUrl":"https://doi.org/10.1111/nbfr.12866","url":null,"abstract":"Abstract Why celebrate Thomas Aquinas? Three eras that celebrated Aquinas in unique ways—the Fourteenth century that canonized him, the Sixteenth century that declared him a doctor of the Church, and the nineteenth century that made him patron of the schools—all struggled with the corrosive effects of nominalism and voluntarism on Western culture. With the help of G. K. Chesterton and C. S. Lewis, this essay suggests that these eras were drawn to Aquinas because his theology offers an antidote against these twin diseases. Specifically, Thomas Aquinas's theology can help us confront the ills of nominalism and voluntarism by encouraging us to celebrate nature, grace, and Christian apprenticeship in virtue as the perennial gifts of God's love.","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"78 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135477098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Aquinas holds that after death, the human soul can no longer change its basic orientation either toward God or away from him. He takes this to be knowable not only from divine revelation but by purely philosophical reasoning. The heart of his position is that the basic orientation of an angelic will is fixed immediately after its creation, and that the human soul after death is relevantly like an angel. This article expounds and defends Aquinas's position, paying special attention to the action theory underlying it.
{"title":"Aquinas on the Fixity of the Will After Death","authors":"Edward Feser","doi":"10.1111/nbfr.12867","DOIUrl":"https://doi.org/10.1111/nbfr.12867","url":null,"abstract":"Abstract Aquinas holds that after death, the human soul can no longer change its basic orientation either toward God or away from him. He takes this to be knowable not only from divine revelation but by purely philosophical reasoning. The heart of his position is that the basic orientation of an angelic will is fixed immediately after its creation, and that the human soul after death is relevantly like an angel. This article expounds and defends Aquinas's position, paying special attention to the action theory underlying it.","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"119 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134885836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Broadly drawing on the writings of Thomas Aquinas, this article is a systematic‐theological (rather than historical‐theological) engagement with the theme of providence and divine causality. It aims to dispel some modern misunderstandings of these topics by highlighting how pre‐modern approaches differ from today's perspective. It does so by arguing, firstly, that Thomas, given his teleological focus, construes divine causality not so much as efficient causality but rather in terms of final causality. I will also make the point that Thomas's calling God a ‘universal cause’ should not be construed in terms of omni‐causality, as if God predetermines every event (be it necessarily or contingently). In the final part of this contribution, I make some observations on the arbitrariness of afflictions and the connection with the gratuitousness of charity within the providential ordering.
{"title":"Providence, Divine Causality, and the Gratuitousness of Love: A Thomist Perspective","authors":"Rik Van Nieuwenhove","doi":"10.1111/nbfr.12868","DOIUrl":"https://doi.org/10.1111/nbfr.12868","url":null,"abstract":"Abstract Broadly drawing on the writings of Thomas Aquinas, this article is a systematic‐theological (rather than historical‐theological) engagement with the theme of providence and divine causality. It aims to dispel some modern misunderstandings of these topics by highlighting how pre‐modern approaches differ from today's perspective. It does so by arguing, firstly, that Thomas, given his teleological focus, construes divine causality not so much as efficient causality but rather in terms of final causality. I will also make the point that Thomas's calling God a ‘universal cause’ should not be construed in terms of omni‐causality, as if God predetermines every event (be it necessarily or contingently). In the final part of this contribution, I make some observations on the arbitrariness of afflictions and the connection with the gratuitousness of charity within the providential ordering.","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134960230","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This essay argues the image of the ‘Mystical Body’ or ‘Body of Christ’ is fully intelligible only in light of the Cross. The Body of Christ is a cruciform Body. As the Body of Christ crucified and risen, it is presently being configured to Christ in the world through self‐sacrificial love. The essay traces the place of the Cross in some representative twentieth‐century Catholic theologies of the Mystical Body, in light of the perspective of Thomas Aquinas. I first survey four theologians from the first half of the century who, in their understandings of the Mystical Body, gave a place to the Cross: Emile Mersch, Fulton Sheen, Charles Journet, and Pius Pasch. Here I also examine Pope Pius XII's encyclical Mystici Corporis . Second, I explore the approach of some notable Thomistic theologians or interpreters of Aquinas from the early 1960s onward: Jerome Hamer, M. J. Le Guillou, George Sabra, Jean‐Pierre Torrell, and Herwi Rikhof. In this section, I also examine Vatican II's Lumen Gentium . My third and final section treats Aquinas himself, in order to reflect upon the place of the Cross in his understanding of the Mystical Body, as found in his biblical commentaries and the Summa theologiae .
摘要本文认为，只有在十字架的光照下，“神秘的身体”或“基督的身体”的形象才能完全理解。基督的身体是十字架形的身体。当基督的身体被钉在十字架上并复活时，它现在正通过自我牺牲的爱被配置为世界上的基督。本文从托马斯·阿奎那的观点出发，追溯了十字架在20世纪一些具有代表性的天主教神秘体神学中的地位。我首先调查了四位神学家，从上半叶的世纪，在他们的理解神秘的身体，给了一个地方的十字架:埃米尔·默施，富尔顿·辛，查尔斯Journet，和庇护帕斯。在这里，我还研究了教皇庇护十二世的通谕神秘公司。其次，我探索了一些著名的托马斯主义神学家或20世纪60年代早期以来阿奎那的诠释者的方法:Jerome Hamer, M. J. Le Guillou, George Sabra, Jean - Pierre Torrell和Herwi Rikhof。在本节中，我还将研究梵二的Lumen Gentium。我的第三部分，也是最后一部分，是关于阿奎那自己的，目的是为了反思十字架在他对神秘身体的理解中的地位，正如他在《圣经》注释和《神学大全》中所发现的那样。
{"title":"The Cross at the Center of the Mystical Body","authors":"Matthew Levering","doi":"10.1111/nbfr.12869","DOIUrl":"https://doi.org/10.1111/nbfr.12869","url":null,"abstract":"Abstract This essay argues the image of the ‘Mystical Body’ or ‘Body of Christ’ is fully intelligible only in light of the Cross. The Body of Christ is a cruciform Body. As the Body of Christ crucified and risen, it is presently being configured to Christ in the world through self‐sacrificial love. The essay traces the place of the Cross in some representative twentieth‐century Catholic theologies of the Mystical Body, in light of the perspective of Thomas Aquinas. I first survey four theologians from the first half of the century who, in their understandings of the Mystical Body, gave a place to the Cross: Emile Mersch, Fulton Sheen, Charles Journet, and Pius Pasch. Here I also examine Pope Pius XII's encyclical Mystici Corporis . Second, I explore the approach of some notable Thomistic theologians or interpreters of Aquinas from the early 1960s onward: Jerome Hamer, M. J. Le Guillou, George Sabra, Jean‐Pierre Torrell, and Herwi Rikhof. In this section, I also examine Vatican II's Lumen Gentium . My third and final section treats Aquinas himself, in order to reflect upon the place of the Cross in his understanding of the Mystical Body, as found in his biblical commentaries and the Summa theologiae .","PeriodicalId":44402,"journal":{"name":"New Blackfriars","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134885939","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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