Right Practical Reason: Aristotle, Action, and Prudence in by Daniel Westberg

By Daniel Westberg

This ebook is a research of the function of mind in human motion as defined by means of Thomas Aquinas. considered one of its basic goals is to check the translation of Aristotle by means of Aquinas with the traces of interpretation provided in modern Aristotelian scholarship. The booklet seeks to elucidate the issues fascinated with the appropriation of Aristotle's thought via a Christian theologian, together with such themes because the useful syllogism and the issues of akrasia. Westberg argues that Aquinas was once a lot towards Aristotle than is usually famous, and he places ahead very important new interpretations of the relation of mind and may within the phases of purpose, deliberation, determination, and execution. within the concluding element of the e-book, he exhibits how this new interpretation yields fruitful insights on various theological subject matters, together with sin, legislation, love, and the ethical virtues.

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Extra resources for Right Practical Reason: Aristotle, Action, and Prudence in Aquinas (Oxford Theological Monographs)

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1247, vol. 4, 280-283 [ad 1243]. Cf. 280: Incipiebant magistri Theologiae, praecipue tamen praecipui Praedicatorum et Minorum lectores, disputare et disserere subtilius et celsius, quam decuit aut expedivit. Qui non verentes tangere montes, a gloria Dei opprimendi, nitebantur secreta Dei investigabilia temere perscrutari, et judicia Dei, quae sunt ‘abyssus multa’, nimis praesumptuose indagare. 35 St. 36 This widespread atmosphere of mutual accusations of teaching heretical doctrines was fueled by the irruption of a vast body of philosophical and scientific literature of Arabic and Greek origin, newly translated and previously inaccessible to the Christian West, that reached the Arts and Theology Faculties of the University of Paris and prompted the ecclesiastical authorities to take some defensive measures until the contents of these works could be assessed.

The second part of the distinction (a. 3 and a. 4 before the insertion of the Quaestio de attributis) is devoted to the divine Persons. The articles are enunciated as follows: a. 1: On the unity of God. a. 2: Whether a plurality of attributes can be found in God. a. 3: Whether that unity is compatible with a plurality of Persons. a. 4: If compatible, whether that plurality is a real one, or just in our intellect. Article 1 follows Dionysius Areopagita’s assertion that any multiplicity proceeds from a unity, describing the divine being as the origin and end of the whole creation.

D. 2, q. 1, a. 2, Solutio: Quidam autem dicunt, quod ista attributa non differunt nisi penes connotata in creaturis, quod non potest esse; tum quia causa non habet aliquid ab effectu, sed e converso: unde Deus non dicitur sapiens quia ab eo est sapientia, sed potius res creata dicitur sapiens inquantum imitatur divinam sapientiam. Tum quia ab aeterno creaturis non existentibus, etiamsi nunquam futurae fuissent, fuit verum dicere, quod est sapiens, bonus, et huiusmodi. Nec idem omnino significaretur per unum et per aliud, sicut idem significatur per nomina synonyma.

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