Kühn, U. Thomas von Aquin und die evangelische Theologie.--Rahner, K. Über die Unbegreiflichkeit Gottes bei Thomas von Aquin.--Pieper, J. Kreatürlichkeit.--Kluxen, W. Metaphysik und praktische Vernunft.--Oeing-Hanhoff, L. Gotteserkenntnis im Licht der Vernunft und des Glaubens nach Thomas von Aquin.--Zimmermann, A. Der Begriff der Freiheit nach Thomas von Aquin.--Baur, J. Fragen eines evangelischen Theologen an Thomas von Aquin.
This book contains the text of Thomas Kuhn's unfinished book, The Plurality of Worlds: An Evolutionary Theory of Scientific Development, which Kuhn himself described as "a return to the central claims of The Structure of Scientific Revolutions, and the problems that it raised but did not resolve." The Plurality of Worlds is preceded by two related texts that Kuhn publicly delivered but never published in English: his paper "Scientific Knowledge as a Historical Product" and his Shearman Memorial Lectures, "The (...) Presence of Past Science." The book opens with an introduction by the editor that describes the origins and structure of The Plurality of Worlds, and sheds light on its central philosophical problems. Kuhn's aims in his last writings are bold. He sets out to develop an empirically grounded theory of meaning that would allow him to make sense of both the possibility of historical understanding and the inevitability of incommensurability between past and present science. Moreover, he intends to show that incommensurability is fully compatible with a robust notion of a real world that science investigates, with the rationality of scientific belief change, and with the idea that scientific development is progressive. This is a must-read follow-up to The Structure of Scientific Revolutions, one of the most important books of the twentieth century. (shrink)
Die MISCELLANEA MEDIAEVALIA präsentieren seit ihrer Gründung durch Paul Wilpert im Jahre 1962 Arbeiten des Thomas-Instituts der Universität zu Köln. Das Kernstück der Publikationsreihe bilden die Akten der im zweijährigen Rhythmus stattfindenden Kölner Mediaevistentagungen, die vor über 50 Jahren von Josef Koch, dem Gründungsdirektor des Instituts, ins Leben gerufen wurden. Der interdisziplinäre Charakter dieser Kongresse prägt auch die Tagungsakten: Die MISCELLANEA MEDIAEVALIA versammeln Beiträge aus allen mediävistischen Disziplinen - die mittelalterliche Geschichte, die Philosophie, die Theologie sowie die Kunst- und (...) Literaturwissenschaften sind Teile einer Gesamtbetrachtung des Mittelalters. (shrink)
Editio princeps of Peter Thomae's De ente. It is generally acknowledged by historians of philosophy that medieval philosophers made key contributions to the discussion of the problem of being and the fundamental issues of metaphysics. The Quaestiones de ente of Peter Thomae, composed at Barcelona ca. 1325, is the longest medieval work devoted to the problem of being as well as the most systematic. The work is divided into three parts: the concept of being, the attributes of being, and the (...) descent of being. Many of the philosophical tools that Peter pioneered in this work, such as the distinction between objective being and subjective being, and various modes of quiddities and abstraction, were adopted by later thinkers and discussed up to the eighteenth century. Apart from defending and further extending Scotistic doctrine, one of Peter's achievements in the De ente is to fully reconcile Scotistic univocity with the traditional doctrine of the analogy of being. In addition to the critical edition, the present volume also contains a detailed introduction and study of the philosophy and the manuscripts of the De ente, with an appendix containing the Question on univocity by Francis Marbres (John the Canon), who copied extensively from the De ente. (shrink)
Thomas Aquinas produced a voluminous body of work on moral theory, and much of that work is on virtue, particularly the status and value of the virtues as principles of virtuous acts, and the way in which a moral life can be organized around them schematically. Thomas Osborne presents Aquinas's account of virtue in its historical, philosophical and theological contexts, to show the reader what Aquinas himself wished to teach about virtue. His discussion makes the complexities of Aquinas's (...) moral thought accessible to readers despite the differences between Thomas's texts themselves, and the distance between our background assumptions and his. The book will be valuable for scholars and students in ethics, medieval philosophy, and theology. (shrink)
A central figure in Western history and American political thought, Thomas Paine continues to provoke debate among politicians, activists, and scholars. People of all ideological stripes are inspired by his trenchant defense of the rights and good sense of ordinary individuals, and his penetrating critiques of arbitrary power. This volume contains Paine’s explosive Common Sense in its entirety, including the oft-ignored Appendix, as well as selections from his other major writings: The American Crisis, Rights of Man, and The Age (...) of Reason. It also contains several of Paine’s shorter essays. All the documents have been transcribed directly from the originals, making this edition the most reliable one available. Essays by Ian Shapiro, Jonathan Clark, Jane Calvert, and Eileen Hunt Botting bring Paine into sharp focus, illuminating his place in the tumultuous decades surrounding the American and French Revolutions and his larger historical legacy. (shrink)
Thomas Paine was an English-American political activist, philosopher, political theorist, and revolutionary. One of the Founding Fathers of the United States, he authored the two most influential pamphlets at the start of the American Revolution, and he inspired the rebels in 1776 to declare independence from Britain. His ideas reflected Enlightenment-era rhetoric of transnational human rights. He has been called "a corsetmaker by trade, a journalist by profession, and a propagandist by inclination." Odin's Library Classics is dedicated to bringing (...) the world the best of humankind's literature from throughout the ages. Carefully selected, each work is unabridged from classic works of fiction, nonfiction, poetry, or drama. (shrink)
Contemporary Philosophy in Focus offers a series of introductory volumes to many of the dominant philosophical thinkers of the current age. Thomas Kuhn, the author of The Structure of Scientific Revolutions, is probably the best-known and most influential historian and philosopher of science of the last 25 years, and has become something of a cultural icon. His concepts of paradigm, paradigm change and incommensurability have changed the way we think about science. This volume offers an introduction to Kuhn's life (...) and work and then considers the implications of Kuhn's work for philosophy, cognitive psychology, social studies of science and feminism. The volume is more than a retrospective on Kuhn, exploring future developments of cognitive and information services along Kuhnian lines. Outside of philosophy the volume will be of particular interest to professionals and students in cognitive science, history of science, science studies and cultural studies. (shrink)
The Essays on the Active Powers of Man was Thomas Reid's last major work. It was conceived as part of one large work, intended as a final synoptic statement of his philosophy. The first and larger part was published three years earlier as Essays on the Intellectual Powers of Man. These two works are united by Reid's basic philosophy of common sense, which sets out native principles by which the mind operates in both its intellectual and active aspects. The (...) Active Powers shows how these principles are involved in volition, action, and the ability to judge morally. Reid gives an original twist to a libertarian and realist tradition that was prominently represented in eighteenth-century British thought by such thinkers as Samuel Clarke and Richard Price. (shrink)
Thomas Reid saw the three subjects of logic, rhetoric, and the fine arts as closely cohering aspects of one endeavor that he called the culture of the mind. This was a topic on which Reid lectured for many years in Glasgow, and this volume presents as near a reconstruction of these lectures as is now possible. Though virtually unknown today, this material in fact relates closely to Reid's published works and in particular to the late Essays on the Intellectual (...) Powers of Man and Essays on the Active Powers of Man. When composing these works, Reid drew primarily on his lectures on "pneumatology," which presented a theory of the mental powers, broadly conceived. These lectures were basic to the course on the culture of the mind that explained the cultivation of the mental powers. Although the Essays also included some elements from the material on the culture of the mind, the bulk of the latter was left in manuscript form, and Alexander Broadie's edition restores this important extension of Reid's overall work. In addition, this volume continues the attractive combination of manuscript material and published work, in this case Reid's important and well-known essay on Aristotle's logic. This text was corrupted in earlier editions of Reid's works and is now restored to the state in which Reid left it. This volume underscores Reid's great and growing significance, viewed both as a historical figure and as a philosopher. At the same time, it is of great interdisciplinary importance. While the material emerges directly from the core of Reid's philosophy, as now understood, it will appeal widely to people in literary, cultural, historical, and communications studies. In this regard, the present volume is a true fruit of the Scottish Enlightenment. (shrink)
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)
Thomas Aquinas, John Duns Scotus, and William of Ockham disagree over how and whether virtues are specified by their objects. For Thomas, habits and acts are specified by their formal objects. For instance, the object of theft is something that belongs to someone else, and more particularly theft is distinct from robbery because theft is the open taking of another’s good, whereas robbery is open and violent. A habit such as a virtue or a vice shares or takes (...) the act’s object. For Scotus, although the same virtue or act cannot have objects which differ formally, different virtues and acts can have an object which is identical according to its formal ratio, in the way that the different theological virtues might even formally have God as their object. Ockham accepts Scotus’s view that charity and hope are two kinds of love, we will see how, unlike Scotus, he argues that these theological virtues differ on account of their immediate complex objects. The disagreement between these three figures raises important difficulties concerning what it even means to be a formal object. (shrink)
The work of Thomas White represents a systematic attempt to combine the best of the new science of the seventeenth century with the best of Aristotelian tradition. This attempt earned him the criticism of Hobbes and the praise of Leibniz, but today, most of his attempts to navigate between traditions remain to be explored in detail. This paper does so for his ontology of accidents. It argues that his criticism of accidents in the category of location as entities over (...) and above substances was likely aimed at Francisco Suárez, and shows how White’s worries about the analysis of location were linked with his broader cosmological views. White rejects real qualities, but holds that the quantity of a substance is somehow distinct from its bearer. This reveals a common ground with some of his scholastic interlocutors, but lays bare a deep disagreement with thinkers like Descartes on the nature of matter. (shrink)
Le De Corpore, publie pour la premiere fois en 1655, est non seulement l'oeuvre majeure de Hobbes en matiere de logique, de philosophie premiere et de physique, mais egalement un des plus grands textes metaphysiques du XVIIe siecle. On y trouve une theorie de la logique comme calcul dont l'un des elements decisifs est une critique du langage en vue de determiner exactement les modalites par lesquelles nous signifions nos pensees et designons les choses. Cette logique est la condition d'une (...) philosophie premiere sur laquelle repose une nouvelle conception du monde. La theorie physique dans sa totalite, ainsi que plusieurs aspects de l'ethique et de la politique, dependent d'une telle position metaphysique. (shrink)
Although Thomas, Scotus, and Ockham are all broadly Aristotelian, their different Aristotelian accounts reflect underlying disagreements in these three areas. These trends may represent a shift from an earlier to a later medieval intellectual culture, but they also reflect views that continued to exist in different schools. Thomists continued to exist alongside Scotists through the end of the eighteenth century, and Ockham’s views had a more varied but continued influence through the modern period. The different views of Thomas, (...) Scotus, and Ockham are not only in themselves plausible attempts at understanding human action, but they formed the background to late medieval and early modern descriptions of human action. (shrink)
The great medieval philosopher Thomas Aquinas was Dominican regent master in theology at the University of Paris, where he presided over a series of questions - academic debates - on ethical topics. This volume offers translations of disputed questions on the nature of virtues in general, the fundamental or 'cardinal' virtues of practical wisdom, justice, courage, and temperateness, the divinely bestowed virtues of hope and charity, and the practical question of how, when and why one should rebuke a 'brother' (...) for wrongdoing. The introduction explains how Aquinas's theory of virtue fits into his ethics as a whole, and it illuminates Aquinas's views by explaining the institutional and intellectual context in which these disputed questions were debated. (shrink)
Thomas Jefferson is among the most important and controversial of American political thinkers: his influence (libertarian, democratic, participatory, and agrarian-republican) is still felt today. A prolific writer, Jefferson left 18,000 letters, Notes on the State of Virginia, an Autobiography, and numerous other papers. Joyce Appleby and Terence Ball have selected the most important of these for presentation in the Cambridge Texts series: Jefferson's views on topics such as revolution, self-government, the role of women and African-American and Native Americans emerge (...) to give a fascinating insight into a man who owned slaves, yet advocated the abolition of slavery. The texts are supported by a concise introduction, suggestions for further reading and short biographies of key figures, all providing invaluable assistance to the student encountering the breadth and richness of Jefferson's thought for the first time. (shrink)
The past few years have seen a revival of interest in Thomas Reid's philosophy. His moral theory has been studied by D. D. Raphael (The Moral Sense) and his entire philosophical position by S. A. Grave (The Scottish Philosophy of Common Sense). Prior to both, A. D. Woozley gave us the first modern reprint of Reid's Essays on the Intellectual Powers of Man - in fact the first edition of any work by Reid to appear in print since the (...) Philosophical Works was edited in the nineteenth century by Sir William Hamilton. But Reid's aesthetic philosophy has not received its due. Woozley, in abridging the Essays, omitted the whole final essay, "On Taste," which is the only extended work on aesthetic theory that Reid ever published. Raphael, being interested primarily in Reid's moral theory, understand ably, treated aesthetics only as it was related to morality. And Grave, although he did present a short and very cogent resume of Reid's aes thetic position, obviously found himself drawn to other elements of Reid's philosophy. There are, of course, some accounts of Reid's aes thetic theory to be found in the various studies of eighteenth-century British aesthetics and criticism. None, however, appears to me to do any kind of justice to the philosophical questions which Reid treats in his aesthetics and philosophy of art. (shrink)
The Questiones libri Porphirii is a commentary on Porphyry's Isagoge by the fourteenth-century logician Thomas Manlevelt. In this text early Ockhamism is being pushed to its extremes. It is edited here in full.
Thomas Brown, Professor of Moral Philosophy in Edinburgh, was among the most prominent and widely read British philosophers of the first half of the nineteenth century. An influential interpreter of both Hume and Reid, Brown provided a bridge between the Scottish school of 'Common Sense' and the later positivism of John Stuart Mill and others. The selections in this volume illustrate Brown’s original ideas about mental science, cause and effect, emotions and ethics. They are preceded by an introduction situating (...) Brown’s career and writings in their intellectual and historical context. (shrink)
v. 1. Life of Thomas Paine, by W.M. Van der Weyde.--v. 2. Early essays. Common sense. The American crisis, I-IV.--v. 3. The American crisis, V-XIII. Patriotic papers.--v. 4. Political pamphlets.--v. 5. Open letters. Dissertations.--v. 6. Rights of man.--v. 7. Rights of man, concluded. Miscellaneous essays.--v. 8. The age of reason.--v. 9. Theological discussions.--v. 10. Miscellany. Songs and rhymes. Index.
This volume brings together for the first time a significant number of Reid's manuscript papers on natural history, physiology and materialist metaphysics. An important contribution not only to Reid studies but also to our understanding of eighteenth-century science and its context.
Thomas Berry presents his vision of cosmology and the relationships in creation. Responses from Donald Senior, Gregory Baum, Margaret Brennan, Stephen Dunn, James Farris, and Brian Swimme round out the insights and create magnetic reading.
In this ambitious study, Alexander W. Hall examines the two preeminent figures of the golden age of natural theology: Thomas Aquinas and John Duns Scotus. Hall is not so much concerned with retracing particular proofs of the existence of God and derivations of the divine attributes—well-worn paths in discussions of medieval natural theology—as with investigating the larger philosophical issues that are raised by the project of natural theology, such as the nature of scientia and demonstrative arguments, and accounts of (...) signification and the meaningfulness of theological discourse.Hall's opening chapter offers an overview of natural theology in the High Middle Ages, summarizing the conclusions he will defend at greater length over the course of the book. In chapter 2 Hall relies primarily on Aquinas's commentary on the Posterior Analytics to get clear on his account of scientia, or scientific knowledge. "For Aquinas," Hall writes,"paradigmatic scientia is the result of syllogistic reasoning . . . Syllogisms productive of scientia use either real or nominal definitions as their middle, and thus the conclusion tells us what belongs to the subject through itself or per se". (shrink)
Although Thomas Aquinas and John Duns Scotus disagree over how the acquired moral virtues are connected, the nature of their disagreement is difficult to determine. They and their contemporaries reject the Stoic understanding of this connection, according to which someone either possesses all the acquired moral virtues in the highest degree or none of these virtues at all. Both Thomas and Scotus hold that someone might generally perform just actions and yet be unchaste. Moreover, although they interpret Aristotle (...) differently, both accept the Aristotelian view that a good person is free from vice and that his virtues are connected through prudence. They agree that the just but unchaste person is not a good person. But a major difference between the two is in their understanding of the way in which the virtues are so connected and their manner of describing that imperfect or partial prudence which is possessed by such a person who does not have each of the major virtues. (shrink)
Aussi ancienne, par les sujets abordes, que l'histoire de la philosophie, la controverse qui opposa Thomas Hobbes a John Bramhall commenca lors d'une rencontre qui se deroula en 1645 et s'acheva par une publication qui eut lieu en 1682, alors que les deux adversaires etaient morts.Elle excita d'autant plus la verve de Hobbes que les questions de philosophie naturelle, de theologie et de theorie politique sur lesquelles elle roula et rebondit en plusieurs occasions etaient de celles dont il devait (...) ecrire, dans le Behemoth, qu'elles avaient ete la cause de tous nos malheurs recents, autrement dit de la revolution et de la guerre civile: le libre arbitre, les substances incorporelles, l'eternite, l'incarnation, l'heresie, la piete et le devoir d'obeissance au souverain. (shrink)
The distinction between Thomas and Scotus on threefold referral is superficially similar in that both use the same terminology of actual, virtual, and habitual referral. For Scotus, an act is virtually referred to the ultimate end through an agent’s somehow explicitly thinking about the end and some sort of causal connection between the virtually intended act and the actually intended act. For Thomas, someone with charity virtually refers his acts to God as the ultimate end not because the (...) act has been caused by an actually intended act, but because the act is the kind of act that can be referred to God as the ultimate end, and the agent himself is ordered to that end. Similarly, For Scotus a good act might be only habitually referred to God because the agent does not think about him. For Thomas, the fact that someone with charity would only habitually order an act to God can only be explained by a defect in the act. The act lacks a virtual order to God because it is the kind of act which cannot be so ordered. The difference between Scotus and Thomas on this issue expresses a fundamental difference over the relationship between individual acts and the ultimate end. For Thomas, every good act is orderable and this order is made virtual merely by an agent’s possession of charity. The virtual order requires an actually ordered act only to the extent that the possession of charity does. For Scotus, the order requires some sort of additional act by the agent. (shrink)