Pub Date : 2023-01-01DOI: 10.5840/studneoar20232012
L. M. Mason
Gilbert Harman, in a well-known thought experiment, evokes the intuition that moral value can be perceptually seen. However, Harman dismisses the intuition, contending that moral concepts and judgments are the products of agent psychology and do not map onto mind-independent objects. Robert Audi, attempting to account for moral perception himself, fails to meet Harman’s challenge since his own ontological commitments do not allow for objects that moral concepts can map onto. This paper will offer an alternate theory of moral perception that maps moral concepts onto mind-independent entities, thereby meeting Harman’s challenge. To accomplish this, I offer that moral properties are not supervenient but are relational properties which possess their own non-reducible phenomenology.
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Pub Date : 2023-01-01DOI: 10.5840/studneoar20232011
J. Demetracopoulos
One of Leonardo da Vinci’s autographed aphorisms states that Aristotle and Alexander were each other’s teachers. Interpreting it in light of those of Leonardo’s readings which instigated him to write it down along with providing him the material he needed to do so, I argue that the aphorism turns against Aristotle as an emblematically boastful, know-it-all man involved in undue occupation of all knowledge throughout history. Leonardo presents Aristotle as if he had been taught by the pernicious conqueror Alexander to act in scholarship in the way the Macedonian king had acted in politics and external affairs. The core of this critique goes back to a traditional anti-Aristotelian point in Antiquity, complies with the 15th- and 16th-century anti-Aristotelianism and goes hand-in-hand with Leonardo’s own view that intelligent men (including himself) are capable of going much further than Aristotle in the direction of discovering the truth. I identify Leonardo’s sources and I argue that Francis Bacon’s repeated bitter remark that the soul of Aristotle was infected by Alexander’s tyrannic character was quite probably based on Leonardo’s aphorism.
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Pub Date : 2022-01-01DOI: 10.5840/studneoar20221957
L. Novák
The purpose of this article is to compare the Thomist and the Scotist theory of relations. The main feature of the Thomist theory is an effort to minimize the ontological import of the specific essential ratio of relation as such, called esse ad, and to reduce the ontological import of its other aspect, the esse in or inherence understood as a common feature of all accidents, to the esse in of its foundation. The Scotists, on the other hand, have no tendency to deflate the esse ad of a relation. Moreover, according to Malafossa of Barge’s theory (adopted by B. Mastri and B. Belluto), a relation involves two different instances of esse in. The one, called esse in velut in subiecto, is that generic inherence common to all accidents (which, therefore, does not occur in the substantial relations of divine persons). The other, esse in velut in fundamento, belongs specifically to relation as such and reflects the fact that very relation, even a substantial one, is not only a relation towards something, but necessarily also a relation of something towards something else. In spite of the fact, therefore, that the Thomist and Scotist doctrines are usually grouped together as mere subvariants of anti-reductive realism, they must be regarded as substantially different.
本文的目的是比较托马斯主义和苏格兰主义的关系理论。托马斯主义理论的主要特征是努力减少关系的特定本质比例的本体论重要性，即所谓的“本质”，并减少其其他方面的本体论重要性，即被理解为所有偶然事件的共同特征的“本质”或“内在”，到其基础的“本质”。另一方面，苏格兰人不倾向于贬低一段关系的价值。此外，根据Malafossa的Barge的理论(由B. Mastri和B. Belluto采用)，一种关系包含两种不同的esse in实例。一种，被称为“自在”，是所有偶然事件共有的一般内在(因此，它不会发生在神圣人物的实体关系中)。“他者”(esse in velut in fundamentento)特别属于关系本身，它反映了这样一个事实:任何关系，即使是实体的关系，不仅是对某物的关系，而且必然是某物对他物的关系。因此，尽管事实是，托马斯主义和苏格兰主义的学说通常被归类为仅仅是反还原现实主义的亚变体，但它们必须被视为本质上不同的。
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Pub Date : 2022-01-01DOI: 10.5840/studneoar20221911
T. Tulenheimo
I discuss the views on logic held by three early Nordic neo-Aristotelians — the Swedes Johannes Canuti Lenaeus (1573–1669) and Johannes Rudbeckius (1581–1646), and the Dane Caspar Bartholin (1585–1629). They all studied in Wittenberg (enrolled respectively in 1597, 1601, and 1604) and were exponents of protestant (Lutheran) scholasticism. The works I utilize are Janitores logici bini (1607) and Enchiridion logicum (1608) by Bartholin; Logica (1625) and Controversiae logices (1629) by Rudbeckius; and Logica peripatetica (1633) by Lenaeus. Rudbeckius’s and Lenaeus’s books were published much later than they were prepared. Rudbeckius wrote the first versions of his books in 1606, and the material for Lenaeus’s book had been prepared by 1607. Bartholin calls the treatment of the nature of logic the “first doorkeeper of logic”. To compare the views of the three neo-Aristotelians on this topic, I systematically investigate what they have to say about second notions, the subject of logic, the internal and external goal of logic, and the definition of logic. I also compare their approaches with those of Jacob Martini (teacher of Rudbeckius and Bartholin) and Iacopo Zabarella (an intellectual predecessor of all three).
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Pub Date : 2022-01-01DOI: 10.5840/studneoar20221968
Poznámka překladatele - Čtenář si nepochybně klade otázku po původu a historickém kontextu nově objeveného sókratovského dialogu, jehož český překlad zde prezentujeme. Tomuto oprávněnému požadavku však bohužel zatím nelze dostát. Autorství a historická povaha textu jsou stále předmětem zkoumání a zásadní nejistota zatím panuje i ohledně zcela základních otázek. Prezentovat zde jakékoliv předběžné dohady by tudíž za této situace mohlo být velmi zavádějící; čekat s prezentací dialogu veřejnosti na vyřešení techto otázek se však zdálo škoda. Proto jsem se rozhodl – po poradě s redakcí časopisu – zdržet se prozatím všech vyjádření k historickým a textově kritickým otázkám spjatým s textem a předložit jej tímto způsobem v pracovním českém překladu bez jakéhokoliv dalšího komentáře. Překlad věnuji svým kolegům. - Lukáš Novák
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Pub Date : 2022-01-01DOI: 10.5840/studneoar20221923
Lukáš Novák
John Duns Scotus’s famous doctrine of the formal distinction has a twofold justification: a theological one, stemming from the necessity to express coherently the Christian doctrine of the Holy Trinity, and a metaphysical one, according to which formal distinction is a necessary condition of the abstraction of universal (objective) concepts from individuals. This paper is a detailed analysis of this latter argument, presented by Scotus in Questions on Metaphysics VII, q. 19. Scotus apparently demolishes the alternative theory of intentional distinction proposed by Henry of Ghent, but not without first attempting to defend it in as refined and powerful form as possible. Given that Henry’s notion of intentional distinction is substantially the same as later Thomits’s “distinctio rationis ratiocinatae”, this rises questions about the validity about the latter notion, both in the context of Scotism (such as in the thought of Bartolomeo Mastri) and in genereal.
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Pub Date : 2022-01-01DOI: 10.5840/studneoar20221924
Sven K. Knebel
Who owns the girl’s body, the parents, or the daughter herself? In Catholic casuistry, this issue has not only been occasionally touched upon, it has been topical among the commentators on Aquinas (STh II-II, q. 154, a. 6) from the 16th up to the 18th centuries. Nevertheless, modern scholarship ignores this big dispute. The distortion of early modern history in consequence thereof precludes a fair appraisal of the achievements of the Christian schools within the Habsburgian commonwealth. Whereas the Iberian Peninsula was the theatre of the endeavour here described (Domingo de Soto OP, Luis de Molina SJ, Gabriel Vázquez SJ, Juan de Lugo SJ, the Salmantine Carmelites), Jansenist France was forward in defeating it. The quarrel about this issue gains an additional interest by the observation that it represents the rare case where the schoolmen themselves had the keen feeling that the stand they took represented a divide between two ages, medieval and modern, viz. Pre-Tridentine and Post-Tridentine. The main purpose of the present paper, then, is to render a necessary piece of apologetics. Its focus is on the deplorable situation in which we presently are due to the rotten feminist convictions about how things went.
谁拥有女孩的身体，父母，还是女儿自己?在天主教的诡辩中，这个问题不仅偶尔被触及，而且从16世纪到18世纪，它一直是阿奎那(s5 II-II, q. 154, a. 6)评论员之间的话题。然而，现代学术界忽视了这一重大争议。由此造成的对早期近代史的歪曲妨碍了对哈布斯堡联邦内基督教学校成就的公正评价。尽管伊比利亚半岛是这里描述的努力的舞台(多明戈·德·索托OP，路易斯·德·莫利纳SJ，加布里埃尔Vázquez SJ，胡安·德·卢戈SJ，萨尔曼特加尔默罗会)，詹森派的法国在击败它方面走在前面。关于这个问题的争论引起了额外的兴趣，因为它代表了一个罕见的情况，即经院学者自己强烈地感觉到，他们所采取的立场代表了两个时代的分裂，中世纪和现代，即前特伦丁和后特伦丁。因此，本文的主要目的是提供必要的辩护。它关注的是我们目前所处的可悲局面，这是由于对事情发展的腐朽女权主义信念造成的。
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Pub Date : 2022-01-01DOI: 10.5840/studneoar20221946
Prokop Sousedík
The main purpose of this paper is to contest the Aristotelian notion that the objects of metaphysics, mathematics and physics are all abstract, which is the reason why these disciplines constitute a homogeneous class. For a reflection on the way how objects are introduced into scientific discourse leads to the conclusion that some of these objects (especially the mathematical ones) are fictions of reason an that their nature is defined purely by their mutual relationships. From this it follows that, far from being theoretical sciences, the respective disciplines are justifiedly classified as arts.
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Pub Date : 2022-01-01DOI: 10.5840/studneoar20221979
Prokop Sousedík, David Svoboda
We deal with the concept of man and woman, as well as with the problem of their equality, in the two great ancient thinkers Plato and Aristotle. The discussion of Plato leads to the conclusion that there is no substantial difference between man and woman. We find Plato’s view close or similar to today’s widely held doctrine of “unisexism”. Aristotle on the other hand believes that there are important differences between man and woman and we find in his texts two approaches to the problem. In his first view the sex difference is due to the lesser perfection of woman, according to the second view both sexes are equally perfect, nevertheless each in its own way. Both conceptions have their supporters in contemporary thought (so-called theories of „polarism“ and „compatibilism“). From a systematic point of view we suggest that Aristotle´s second approach should be further developed as it is most in accord with our Christian worldview.
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Pub Date : 2022-01-01DOI: 10.5840/studneoar202219810
Prokop Sousedík
When Aristotle deals with specific kinds of motion, he surprisingly asserts that there is no movement according to a relation. This assertion is, on the one hand, well justifiable, but, on the other hand, it is at variance with the naturalistic spirit of peripatetic philosophy. In this paper I would like to propose a solution to this dilemma. Such an achievement, however, has an implication which may be difficult to accept: viz. the necessity to quite radically transform the traditional categorial scheme.
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