Results for 'Transcendental Thomism'

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  1.  9
    Transcendental Thomism and the Thomistic Texts.John F. X. Knasas - 1990 - The Thomist 54 (1):81-95.
    In lieu of an abstract, here is a brief excerpt of the content:TRANSCENDENTAL THOMISM AND THE THOMISTIC TEXTS JOHN F. x. KNASAS Genter for Thomistic Studies Houston, Temas SOME THIRTY YEARS ago in the journal Thought, there appeared an article by Fr. Joseph Donceel, S.J., entitled " A Thomistic Misapprehension? " Its thesis is that American Thomism had seen too much of the a posteriori in Aquinas's noetic.1 In fact the interpretation was so a posteriori that it (...)
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  2.  19
    Transcendental Thomism.J. Donceel & J. S. - 1974 - The Monist 58 (1):67-85.
  3. The Influence of Kant in Transcendental Thomism: Rahner, Lonergan and Von Balthasar.Andres Ayala - 2023 - Chillum, MD, USA: IVE Press.
    This research intends to show a Kantian influence in Transcendental Thomism, particularly in Rahner, Lonergan and Von Balthasar. What is meant by a Kantian influence is a certain attitude regarding the problem of the universals, an attitude which is radically different from St. Thomas’. In my previous work (The Radical Difference between Aquinas and Kant: Human Understanding and the Agent Intellect in Aquinas [Chillum: IVE Press, 2021], the radical difference between St. Thomas and Kant was shown. In this (...)
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  4. (1 other version)Lonergan's Transcendental Thomism.Jan Hrkut - 2010 - Filozofia 65 (6):600-608.
  5.  24
    Intellectual Dynamism in Transcendental Thomism.John F. X. Knasas - 1995 - American Catholic Philosophical Quarterly 69 (1):15-28.
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  6. Marechal's dialogue with Kant: The roots of transcendental thomism and the search for ultimate reality and meaning.A. M. Matteo - 1999 - Ultimate Reality and Meaning 22 (4):264-275.
     
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  7.  27
    Dynamic Transcendentals: Truth, Goodness, & Beauty from a Thomistic Perspective by Alice M. Ramos.Kevin E. O’Reilly - 2016 - Nova et Vetera 14 (2):712-716.
  8. The thomist treatise on the transcendental property of being+ Aquinas, thomas'quaestio disputata de veritate'.G. Ventimiglia - 1995 - Rivista di Filosofia Neo-Scolastica 87 (1):51-82.
     
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  9.  19
    Thomism, traditional or transcendental?E. L. Mascall - 1974 - Tijdschrift Voor Filosofie 36 (2):323 - 341.
  10.  31
    Dynamic Transcendentals: Truth, Goodness, and Beauty from a Thomistic Perspective. By Alice M. Ramos. [REVIEW]Margaret I. Hughes - 2013 - International Philosophical Quarterly 53 (1):89-91.
  11. Analogy and Beauty: Thomistic Reflections on the Transcendentals.A. Richard Hunter - 1978 - Dissertation, Bryn Mawr College
  12.  32
    Dynamic Transcendentals: Truth, Goodness, and Beauty from a Thomistic Perspective. By Alice Ramos. [REVIEW]James Jacobs - 2013 - American Catholic Philosophical Quarterly 87 (1):211-213.
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  13.  31
    Critical Study - Medieval Studies and the Transcendentals: Aertsen's Characterization of Medieval Thought and Thomistic Metaphysics.J. Gracia - 1997 - Recherches de Philosophie 64 (2):455-463.
    Aertsen’s recent book on the transcendentals in the thought of Thomas Aquinas and his immediate predecessors is a splendid piece of research that should prove useful for years to come to those interested in the history of medieval philosophy. The significance of the book derives mainly from three factors: its exploration of a central topic in medieval philosophy which, unfortunately, has been largely neglected; its extraordinary erudition; and the detailed and enlightening analyses found throughout the book. Aertsen discusses every relevant (...)
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  14. The Thomistic Distinction between the Act of Understanding and the Formation of a Mental Word: Intelligere and Dicere in Aquinas.Andres Ayala - 2022 - The Incarnate Word 9 (1):33-49.
    What is the distinction between understanding and forming a concept? In my view, for Aquinas, intelligere (the act of understanding) and dicere (the forming of a verbum or mental word) are not two different acts, but simply two different aspects of the same act of understanding. In the following, I will explore more in depth what this distinction means for Aquinas. Firstly, I will give a mostly doctrinal or systematic overview of the issue and, secondly, I will support my claims (...)
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  15.  38
    Being and some twentieth-century Thomists.John F. X. Knasas - 2003 - New York: Fordham University Press.
    In this powerfully argued book, Knasas engages a debate at the heart of the revival of Thomistic thought in the twentieth century. Richly detailed and illuminating, his book calls on the tradition established by Gilson, Maritain, and Owen, to build a case for Existential Thomism as a valid metaphysics.Being and Some Twentieth-Century Thomists is a comprehensive discussion of the major issues and controversies in neo-Thomism, including issues of mind, knowledge, the human subject, free will, nature, grace, and the (...)
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  16.  10
    RAMOS, ALICE M. Dynamic Transcendentals: Truth, Goodness, and Beauty from a Thomistic Perspective, The Catholic University of America Press, Washington D.C., 2012, 256 pp. [REVIEW]Miguel García-Valdecasas - 2013 - Anuario Filosófico:462-464.
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  17.  19
    A Dialectic of “Thomist” Realisms.Jeremy D. Wilkins - 2004 - American Catholic Philosophical Quarterly 78 (1):107-130.
    John F. X. Knasas has issued a series of philosophical and exegetical critiques of what he presents as the Cartesian subjectivism of “transcendental Thomism” in general and Bernard Lonergan in particular. But Professor Knasas’s spontaneous assumptions about knowing, objectivity, and reality are those of Descartes and Kant, not St. Thomas. He thus misinterprets St. Thomas and Fr. Lonergan and misconstrues the nature of knowing. The roots of the differences between Professor Knasas and Fr. Lonergan are exposed by contrasting (...)
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  18.  13
    Being and Some 20th Century Thomists.John F. X. Knasas - 2003 - New York: Fordham University Press.
    In this powerfully argued book, Knasas engages a debate at the heart of the revival of Thomistic thought in the twentieth century. Richly detailed and illuminating, his book calls on the tradition established by Gilson, Maritain, and Owen, to build a case for Existential Thomism as a valid metaphysics. Being and Some Twentieth-Century Thomists is a comprehensive discussion of the major issues and controversies in neo-Thomism, including issues of mind, knowledge, the human subject, free will, nature, grace, and (...)
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  19.  17
    The Dispute between Gilson and Maritain over Thomist Realism.Stephen Chamberlain - 2017 - Studia Gilsoniana 6 (2):177–195.
    This paper considers the proper location and function of critique in establishing a Thomist realism. The author begins by providing a brief explanation of Étienne Gilson’s understanding of critique and why he thinks a “critical realism” is incoherent. Next, the author considers the criticisms made by John Knasas who, from a Gilsonian perspective, argues that Jacques Maritain employs a version of the transcendental method of retorsion in order to justify his realism. Finally, the author offers a Maritainian response to (...)
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  20.  6
    Ramos, Alice., Dynamic Transcendentals: Truth, Goodness, and Beauty from a Thomistic Perspective. [REVIEW]Benjamin L. Smith - 2014 - Review of Metaphysics 67 (3):662-664.
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  21. Thomists and Thomas Aquinas on the Foundation of Mathematics.Armand Maurer - 1993 - Review of Metaphysics 47 (1):43 - 61.
    SOME MODERN THOMISTS claiming to follow the lead of Thomas Aquinas, hold that the objects of the types of mathematics known in the thirteenth century, such as the arithmetic of whole numbers and Euclidean geometry, are real entities. In scholastic terms they are not beings of reason but real beings. In his once-popular scholastic manual, Elementa Philosophiae Aristotelico-Thomisticae, Joseph Gredt maintains that, according to Aristotle and Thomas Aquinas, the object of mathematics is real quantity, either discrete quantity in arithmetic or (...)
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  22. Polish attempts to modernize thomism by logic (bocheński and salamucha).Jan Woleński - 2003 - Studies in East European Thought 55 (4):299-313.
    This paper reports some attempts undertaken in Poland in the 1930s to modernize Thomism by means of modern logic. In particular, it concerns J.M. Bocheski and J. Salamucha, the leading members of the CracowCircle. They attempted to give precise logical form to the Five Ways of Thomas Aquinas. Other works concerned the concept of transcendentals, the levels of abstraction, and the concept of essence.
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  23.  12
    Polish Attempts to Modernize Thomism by Logic (Bocheński and Salamucha).Wolenski Jan - 2003 - Studies in East European Thought 55 (4):299-313.
    This paper reports some attempts undertaken in Poland in the 1930s to modernize Thomism by means of modern logic. In particular, it concerns J.M. Bocheński and J. Salamucha, the leading members of the CracowCircle. They attempted to give precise logical form to the Five Ways of Thomas Aquinas. Other works concerned the concept of transcendentals, the levels of abstraction, and the concept of essence.
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  24. Truth, Scholastic Transcendentals, and the Implications of Ideal-Realism.Marco Stango - 2022 - Filosofia 67:201-224.
    The paper explores the possibility of philosophical cooperation between Thomism and American pragmatism by resurrecting a largely forgotten debate between Wilmon Henry Sheldon and Jacques Maritain. The discussion focuses primarily on the problem of truth as it is discussed by Peirce and by some contemporary Thomists, including Maritain but also Milbank, Pickstock, Lonergan, Balthasar, Pieper, and Ulrich. The paper claims that, if we bring Peirce’s version of pragmatism into the picture, cooperation is not possible but likely to be fruitful (...)
     
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  25.  17
    “Atmosphere of Truth”: Models for History of Philosophy in Neo-Scholasticism and Neo-Thomism.Р.В Савинов - 2022 - History of Philosophy 27 (2):16-26.
    The article shows the development of historical and philosophical problems in Neo-Scholasticism and Neo-Thomism. There are two key goals that authors of historical and philosophical models of the development of intellectual culture sought to solve: primarily, this is the legitimation of Scholasticism as a philosophical tradition, and secondly, its actualization in the context of the philosophical and theological discussions of their time. After the 1840s catholic intellectuals realized a gap to the medieval and post-medieval scholastic tradition, and their historical (...)
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  26.  18
    Beauty and Being: Thomistic Perspectives.Piotr Jaroszyński - 2011 - Pontifical Institute of Mediaeval Studies.
    This book represents an attempt to distinguish and define what beauty is in metaphysical terms, to arrive at a better understanding of beauty as a transcendental property of being, and to establish beauty's place in philosophy alongside truth and the good through an exploration of whether there can truly be a philosophy of beauty, or whether beauty is merely a type of aesthetic. The first part of this work outlines the history of philosophical thought on the subject, through an (...)
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  27.  21
    Rationality and Human Fulfilment Clarified by a Thomistic Metaphysics of Participation.Andrew Mullins - 2022 - Scientia et Fides 10 (1):177-195.
    A Thomistic metaphysics of participation in being offers an account of rationality that is more complete and coherent than that of nonreductive physicalism. It is a reasoned understanding of how an embodied intellectual subject shares in being and intellectual life. This metaphysical framework supports an understanding of rationality as a participated power, and an essential property of human nature empowering persons to know reality and make choices accordingly. Human fulfilment in truth and love is a consequence of the grounding of (...)
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  28.  16
    Aporias of the Neo-Thomism. Reflections on a book Andrii Baumeister. Thomas Aquinas: An Introduction to thinking. God, life and cognition. – Kyiv: Dukh i litera, 2012. [REVIEW]Yuriy Chornomorets - 2014 - Sententiae 30 (1):182-195.
    The review analyzes philosophy and theology of Thomism as presented in the book of the leading of the Ukrainian Thomistic philosopher of today. The article mostly deals with the theory of knowledge of God in philosophy and theology of Thomas and neo-Thomism of Andrii Baumeister. The article shows that the project of transcendental neoThomism of Andrii Baumeister contains numerous aporias and contradictions. The article argues that phenomeno-logical way of theological and philosophical thinking is fully consistent with the (...)
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  29.  26
    Being and Some Twentieth-Century Thomists. [REVIEW]A. D. Traylor - 2004 - Review of Metaphysics 58 (2):447-449.
    Since Vatican II a new breed of Thomism has emerged on the scene, in effect superseding the two streams of neo-Thomistic thought which blossomed in the wake of Leo XIII’s encyclical Aeterni Patris, namely, Aristolelian Thomism, a movement which remains within the conceptual horizon of form and matter, and Existential Thomism, which insists upon pushing beyond hylomorphism to the ontological depth dimension of the actus essendi, the nonformal act responsible for suffusing the composite being with real existence. (...)
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  30. The Transcendental Method and the Psychogenesis of Being.James B. Reichmann - 1968 - The Thomist 32 (4):449.
  31. Transcendental methods and transcendental arguments: A criticism of Rahner's transcendental theology.Michael G. Parker - 1999 - The Thomist 63 (2):191-216.
  32. Transcendental critique and realist metaphysics.Denis J. M. Bradley - 1975 - The Thomist 39 (4):631.
  33. Truth or transcendentals: What was St. Thomas's intention at de veritate 1.1?Michael M. Waddell - 2003 - The Thomist 67 (2):197-219.
    In this article, I argue that Thomas Aquinas's primary intention in De Veritate 1.1 was to define truth rather than to offer a systematic doctrine of the transcendentals, and consider the implications of this reading for various aspects of Aquinas's philosophy and theology.
     
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  34.  33
    Medieval Philosophy and the Transcendentals. [REVIEW]Kevin White - 1997 - Review of Metaphysics 51 (2):405-407.
    “Is there a medieval philosophy?” The work opens with critiques of answers by Gilson, The Cambridge History of Later Medieval Philosophy, and Alain de Libera, and then, on the basis of first-person singular statements by Bonaventure, Aquinas, Scotus, and Eckhart, each of which concerns a doctrine of prima, communia, or transcendentia, proposes its own. “Over time, my conviction has grown that medieval philosophy can be regarded as a way of transcendental thought, as a scientia transcendens...”. The look back to (...)
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  35.  35
    Imaginative virtue ethics: A transportation-transcendental approach.Surendra Arjoon & Meena Rambocas - 2021 - International Journal of Ethics Education 7 (1):35-51.
    Several authors have argued that virtue ethics needs to adopt a more realistic moral psychology in proposing a more effective way for teaching and learning. In response to this appeal, our paper explores the development of an Imaginative Virtue Ethics Transportation-Transcendental Experiential Approach based on the Aristotelian-Thomistic Mind–Body Theory. It also appears that many educators who use an Aristotelian-Thomistic virtue ethics as a teaching and learning platform may be unaware of the theoretical underpinnings especially with regards to the understanding (...)
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  36. The Radical Difference Between Aquinas and Kant: Human Understanding and the Agent Intellect in Aquinas.Andres Ayala - 2020 - Chillum, MD, USA: IVE Press.
    Did we get Aquinas’ Epistemology right? St. Thomas is often interpreted according to Kantian principles, particularly in Transcendental Thomism. When this happens, it can appear as though Aquinas, too—along with Kant—had made the “turn to the subject”; as if Aquinas were no longer the Aristotelian “believer” who thinks nature is what it is but, instead, the Kantian “thinker” who holds that nature is what we think of it; as if St. Thomas, like Kant, had concluded that nature is (...)
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  37.  3
    Being and Knowing: Reflections of a Thomist by Frederick D. Wilhelmsen. [REVIEW]Norman Fenton - 1993 - The Thomist 57 (1):153-154.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 153 a number of common criticisms of the being/goodness tradition. Except by Stump's and Kretzmann's essays, I am not encouraged to explore the medieval resources in the tradition, but I expect more encouragement will be forthcoming from the authors in this anthology. Georgetown College Georgetown, Kentucky ROBERT B. KRUSCHWITZ Being and Knowing: Reflections of a Thomist. By FREDERICK D. WIL· HELMSEN. Albany, N.Y.: Preserving Christian Publications, 1991. (...)
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  38. The Grammar of "Esse": Re-reading Thomas on the Transcendentals.Mark Jordan - 1980 - The Thomist 44 (1):1.
     
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  39. Review: Findlay, Kant and the Transcendental Object[REVIEW]Allen W. Wood - 1983 - The Thomist 47 (2):288.
     
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  40.  29
    Insight is A Body‐Feeling: Experiencing our Understanding.Jonathan Heaps - 2016 - Heythrop Journal 57 (3):461-472.
    Though Bernard Lonergan is often counted among the so-called “Transcendental Thomists”, this article offers a re-appraisal of his theory of understanding with a renewed emphasis on its a posteriori, rather than a priori, approach. For Lonergan, because understanding is experienced, it can be investigated empirically. It is the further conviction of the author that the experience in which understanding gives itself is a bodily experience. This is the case both in how the experience emerges from biological processes, but also (...)
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  41.  46
    Fundamental Option and/or Commitment to Ultimate End.Benedict M. Ashley - 1997 - Philosophy and Theology 10 (1):113-141.
    The Post-Vatican revision of moral theology aimed to reduce legalism and take better account of the subjective factors in moral decision. Karl Rahner contributed to this effort by his “formal existential ethics” which featured a replacement of the classical “ultimate end” by the concept of the “fundamental ultimate option” as an exercise of transcendental freedom through concrete categorical acts. Diverse interpretations of this principle resulted in the system of “proportionalism” and the thesis of a category of “serious” sins intermediate (...)
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  42.  5
    Grounding the Human Conversation.Anthony M. Matteo - 1989 - The Thomist 53 (2):235-258.
    In lieu of an abstract, here is a brief excerpt of the content:GROUNDING THE HUMAN CONVERSATION Introduction ANTHONY M. MATTEO Elizabethtown Oollege Elizabethtown, Pennsylvania SINCE THE APPEARENCE of Thomas Kuhn's The Structure of Scientific Revolutions 1 the so called "rationality debate " has been conducted at a high pitch in Anglo-American philosophy. Concurrently, this debate has occupied some of the luminaries of Continental philosophy: Gadamer, Habermas, Feyerabend, and Derrida. Now that the Sturm und Drang associated with it has to some (...)
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  43.  28
    Why for Lonergan Knowing Cannot Consist in “Taking a Look”.John F. X. Knasas - 2004 - American Catholic Philosophical Quarterly 78 (1):131-150.
    Over the years I have written a number of articles critiquing Transcendental Thomism both from philosophical and from textual points of view. In the course of these articles, I have made comments on Bernard J. F. Lonergan’s epistemology. These comments have caught the eye of Jeremy D. Wilkins, and have provoked his article, “A Dialectic of ‘Thomist’ Realisms: John Knasas and Bernard Lonergan.” The violence of Wilkins’s reaction leads me to believe that despite the passing nature of my (...)
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  44.  71
    A Fortieth-Anniversary Reappraisal of `Chalcedon: End or Beginning?’.Robert A. Krieg - 1995 - Philosophy and Theology 9 (1-2):77-116.
    This essay shows why Karl Rahner’s “Chalcedon: End or Beginning?,” also titled “Current Problems in Christology” (1954), stands as a breakthrough in contemporary Catholic Christology. After describing the Neo-Thomism and Neo-Scholasticism of the early twentieth century, it examines one instance of this body of thought: Reginald Garrigou-Lagrange’s “Christ the Savior” (1946). Then, the essay reviews the argument of “Chalcedon: End or Beginning?” Finally, it contrasts Garrigou-Lagrange’s literal Thomism and Rahner’s transcendental Thomism.
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  45. The Difference Between Aquinas and Kant in the Approach to Human Understanding.Andres Ayala - 2020 - The Incarnate Word 7 (1):151-167.
    Kant and Aquinas: who can doubt they are different? And however, there are some who equate Aquinas and Kant in doctrines in which they are actually opposed; some attribute to St. Thomas Aquinas approaches that are Kantian and by no means Thomistic. They make those mistakes by misinterpreting or misusing Aquinas’ texts. This paper intends to clarify a little bit the radical difference between the approaches of Aquinas and Kant to human knowledge. In my view, we need first of all (...)
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  46.  5
    An Observation on Robert Lauder’s Review of G. A. McCool, S.J.Romanus Cessario - 1992 - The Thomist 56 (4):701-710.
    In lieu of an abstract, here is a brief excerpt of the content:AN OBSERVATION ON ROBERT LAUDER'S REVIEW OF G. A. McCOOL, S.J.1 RoMANus CEssARro, O.P. Dominican House of Studies Washington, District of Columbia BECAUSE OF HIS scholarly commentary on the development of Roman Catholic theology in the 19th and 20th centuries, students interested in the history of this period owe a debt of gratitude to Fr. Gerald McCool, S.J. In a recent issue of this journal, Robert Lauder presented a (...)
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  47.  29
    The Forge of Language.Terrance W. Klein - 2003 - Philosophy and Theology 15 (1):143-163.
    Far from being left mute by the linguistic turn in philosophy, Transcendental Thomism is uniquely capable of profitable dialogue with it, as exemplified in this juxtaposition of the work of Karl Rahner and Ludwig Wittgenstein. The key insight of Transcendental Thomism is not to concentrate upon the affirmations which our concepts might produce about God, but rather the recognition that language itself, the ability to grasp even the provisional essence in a known object, is only possible (...)
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  48.  6
    (1 other version)Le Cristologie contemporanee e le loro posizioni fondamentali al vaglio della dottrina di S. Tommaso by Daniel Ols, O.P. [REVIEW]James T. O'Connor - 1992 - The Thomist 56 (3):533-535.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 533 Le Cristologie contemporanee e le loro posizioni fondamentali al vaglio della dottrina di S. Tommaso. By DANIEL 0Ls, O.P., Studi Tomi· stici, 39. Citta Del Vaticano: Liberia Editrice Vaticana, 1991. Pp. 198 + 13. 25,000 Lire. The author's purpose in this compact but highly informative volume is to confront some of the more fundamental positions of current chris· tology with the christology of Aquinas, with the (...)
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  49. The Weaknesses of Critical Realism.Andres Ayala - 2020 - The Incarnate Word 7 (2):61-109.
    This paper is my best attempt to confute (Kantian) Modern Philosophy at its very core. This implies, of course, that in my view the principles of Critical Realism are Kantian. The basic arguments supporting Critical Realism are powerful: I have tried to show clearly their power, but also to expose clearly their putrid root. Section 3 on the principle of immanence offers the most important contribution in this undertaking. The arguments of critical realism studied in this paper are the following: (...)
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  50.  20
    Truth and Expression. [REVIEW]T. D. P. - 1973 - Review of Metaphysics 26 (3):541-542.
    What MacKinnon offers here is a provocative and original analysis of the meaning of the word "true." His applications are in the areas of statements in general, scientific theories, and theological propositions. One reason for the interest of the book can be found in MacKinnon’s intellectual odyssey. Setting out from a starting-point of standard neo-scholastic textbook philosophy and theology, MacKinnon has come to a highly personal synthesis to which he is willing at least tentatively to apply the label, "ontological pragmatism." (...)
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