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  1. The Problem of Thomistic Parts.James Dominic Rooney - forthcoming - Dialectica.
    Thomas Aquinas embraces a controversial claim about the way in which parts of a substance depend on the substance’s substantial form. On his metaphysics, a ‘substantial form’ is not merely a relation among already existing things, in virtue of which (for example) the arrangement or configuration of those things would count as a substance. The substantial form is rather responsible for the identity or nature of the parts of the substance such a form constitutes. Aquinas’ controversial claim can be roughly (...)
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  2. Synopsis der Kommentare von Albertus Magnus und Thomas von Aquin Zusammen mit dem griechischen Text und den Übersetzungen der Translatio Anonyma und der von Moerbeke.Erwin Sonderegger - manuscript
    This synopsis contains the Greek text of Aristotle, Metaphysics XII (in the edition of Silvia Fazzo, since this edition corresponds best to the translation template of the Anonyma), the translation of the Translatio Anonyma, the commentary of Albertus Magnus (including all digressions), further the translation improved by Moerbeke and the commentary of Thomas Aquinas (the sources used are listed in the document). -/- The synopsis is intended to facilitate the study and comparison of the two commentaries, since all the material (...)
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  3. Triplex Via and the ‘Gap Problem’ with Cosmological Arguments.Clemente Huneeus - forthcoming - New Blackfriars:1-18.
  4. Ser, existencia y facticidad.David Torrijos Castrillejo - 2021 - In Manuel Alejandro Serra Pérez (ed.), La cualidad metafísica del ser respecto a la forma: Estudio de la crítica de Lawrence Dewan a Étienne Gilson. Pamplona: EUNSA. pp. 93-108.
    This paper tries to understand existence as identified with Aquinas' esse in a right way. The author distinguishes among facticity and existence, because facticity it a mere negative understanding of existence as the negation of nothing. But existence is not only a negative thing, but a positive one, therefore it is not still described by this negative definition. Existence includes facticity but is not only facticity. Existence is the actuality of essence and that description does not diminish Aquinas' understanding of (...)
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  5. Reconstructing Aquinas's World.Thomas M. Ward - 2016 - Oxford Studies in Medieval Philosophy 4 (1).
    This article focuses on some topics in Jeffrey Brower’s recent and excellent book, Aquinas’s Ontology of the Material World: Change, Hylomorphism, and Material Objects. Part of Brower’s goal for the book is to reconstruct Aquinas’s views. I offer some reflections on Brower’s use of this metaphor of reconstruction, before considering four topics in some detail. These are: 1. Brower’s discussion of the relation between Aristotle’s Ten Categories and the not-obviously-connected four-fold division of being into substance, form, prime matter, and accidental (...)
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  6. Hegel and Aquinas on Self-Knowledge and Historicity.Michael Baur - 1994 - Proceedings of the American Catholic Philosophical Association 68:125.
    The Hegelian and the Thomistic accounts of self-knowledge are solidly Aristotelian in their origins and motivations. In their conclusions and consequences, however, the two accounts exhibit significant differences. Hegel argues that genuine self-knowledge is necessarily social and historical, while Aquinas says nothing about history or society in his account of self-knowledge. The aim of this paper is not to decide the issue concerning historicity in favor of either Hegel or Aquinas. The aim here is rather to address a prior question: (...)
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  7. The Principle Omne Quod Movetur Ab Alio Movetur in Medieval Physics.James Weisheipl - 1965 - Isis 56:36-45.
  8. Time and Existence.Ludger Honnefelder - 2009 - In Ludger Honnefelder, Benedikt Schick & Edmund Runggaldier (eds.), Unity and Time in Metaphysics. Walter de Gruyter. pp. 198-209.
    The different meanings of the word "to be" have interested philosophers at least since Aristotle. In my paper, I would like to draw attention to the following question: in what way "to be", when predicating actual existence of an individual, is connected with time and how it refers to the individual and its real change. I want to do this by presenting Thomas Aquinas' interpretation of the Aristotelian analysis of the different means of the word "to be" referring to Peter (...)
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  9. The Nature of Metaphysics.Antonio Moreno - 1966 - The Thomist 33 (2):109-135.
    This work includes contributions by grice, pears, strawson, hampshire, williams, buchdahl, gardiner, murdoch, and warnock. the general consensus of opinion seems to be that metaphysics is characterized by being conceptual revision. these philosophers also agree that there is no real future for such metaphysical enquiries. (staff).
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  10. Metaphysics and Probability.John King-Farlow - 1968 - Philosophical Studies (Dublin) 17:38-59.
    IN ‘Thomistic First Principles and Wittgenstein’s Philosophy of Language’ Professor Peter Dwyer SJ has put forward some suggestions, both learned and exciting, for increasing friendly commerce between admirers of Saint Thomas and admirers of Ludwig Wittgenstein. Recognising that there is considerable philosophical diversity within each set of admirers and that some fine philosophers already belong to both sets, Dwyer concludes: ‘Thomistic first principles complement and correct the philosophy of Wittgenstein by drawing attention to the fact that language has an objective (...)
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  11. On the 'Being' of Metaphysics.Vincent E. Smith - 1946 - New Scholasticism 20 (1):72-84.
  12. The Metaphysicshttps://Philpapers.Org/Rec/BAUTMO?Edit=1# of Being of St. Thomas in a Historical Perspective by Leo J. Elders. [REVIEW]Michael Baur - 1995 - American Catholic Philosophical Quarterly 69 (1):101-103.
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Aquinas: Form and Matter
  1. Good, Actually: Aristotelian Metaphysics and the ‘Guise of the Good’.Adam M. Willows - 2022 - Philosophy 97 (2):187-205.
    In this paper I argue that both defence and criticism of the claim that humans act ‘under the guise of the good’ neglects the metaphysical roots of the theory. I begin with an overview of the theory and its modern commentators, with critics noting the apparent possibility of acting against the good, and supporters claiming that such actions are instances of error. These debates reduce the ‘guise of the good’ to a claim about intention and moral action, and in so (...)
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Aquinas: Actuality and Potentiality
  1. Good, Actually: Aristotelian Metaphysics and the ‘Guise of the Good’.Adam M. Willows - 2022 - Philosophy 97 (2):187-205.
    In this paper I argue that both defence and criticism of the claim that humans act ‘under the guise of the good’ neglects the metaphysical roots of the theory. I begin with an overview of the theory and its modern commentators, with critics noting the apparent possibility of acting against the good, and supporters claiming that such actions are instances of error. These debates reduce the ‘guise of the good’ to a claim about intention and moral action, and in so (...)
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Aquinas: Human Nature
  1. The Role of Non‐Human Exemplars in Aquinas.Adam M. Willows - 2018 - New Blackfriars 99 (1081):332-345.
    In this paper I discuss the role of non-humans in Aquinas’ account of moral learning. I intend to show that the entire created order can play an important role in demonstrating to us the life of virtue, and argue that non-human exemplars offer important advantages to the moral learner. I begin by addressing apparent problems with this approach, founded on the observation that human virtue, for Aquinas, is unique to humans. I resolve these by showing that Aquinas’ approach to exemplars (...)
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