Übersicht			Auf mobile öffnen

Lieferstatus:	i.d.R. innert 7-14 Tagen versandfertig
Veröffentlichung:	März 2007
Genre:	Philosophie
ISBN:	9781406759914
EAN-Code:	9781406759914
Verlag:	Aquinas Press
Einband:	Kartoniert
Sprache:	English
Dimensionen:	H 216 mm / B 140 mm / D 5 mm
Gewicht:	128 gr
Seiten:	92
Zus. Info:	Paperback
Bewertung:	Titel bewerten / Meinung schreiben

Inhalt:

Text extracted from opening pages of book: CONCERNING BEING AND ESSENCE ( Dc Ente et Essentia) BY ST. THOMAS AgUINAS Ad Fratres et Socios.* 7 - Translated from the Latin with the Addition of a Preface by GEORGE G. LECKIE D. APPLETON-CENTURY COMPANY INCORPORATED New York London relations exist in God really; in proof whereof we may consider that in relations alone is found something which is only in the apprehension. . . . This is not found in any other genus; forasmuch as other genera, as quantity and quality, in their strict and proper meaning, signify something inherent in a subject. But relation in its own proper meaning signifies only what relates to another/' Now whatever has an accidental existence in creatures, when considered as transferred to God, has a substantial existence/ 5 Summa Theologica, Qs. 27-49, CONTENTS PAGE PREFACE ix I Biographical Account of St. Thomas Aquinas . . xiii II Thomistic Anthropology and Epistemology 1. Basic Features of Doctrine xvii 2. The Order of Abstraction and the Order of Signification xxiv Concerning Being and Essence Introduction 3 CHAPTER I What the Names Being and Essence Commonly Sig nify 4 II What Essence Is in Composite Substances ... 7 III How Essence Is Disposed towards Genus and Differ ence 16 IV By What Mode Essence Exists in Separate Sub stances 21 V How Diverse Essences Exist in Diverse Things . . 28 VI How Essence, Genus and Difference Exist in Acci dents 33 BIBLIOGRAPHY 39 GLOSSARY 43 vii PREFACE IN RECENT times St. Thomas Aquinas has come to suggest problems and solutions which are of the first order of im portance for speculative thought. And I do not mean merely for the history of philosophy or for the cloister-like seclusionof the class room in mediaeval philosophy. He is something more than a mere interval in the creative advance of evolution. First principles never become obsolete, and the doctrine of St. Thomas is replete with steady and rigorous ideas which can accomplish much in clarifying the present confusion of the arts and sciences. It is therefore time that he should leave the company of Latin scholars with their forbidding array of critical apparatus, footnotes, comments upon and citations of compara tive sources, and the dead weight of the gloss which preserves the letter but destroys the spirit. This translation of the De Ente et Essentia renders into Eng lish a very compact and highly significant matrix of arguments concerning the status of essence, being and existence. As a preparation for its principal task the opusculum examines the character of incomplex terms, genus, species and difference, how they stand to each other within the defined whole of an essence and in so doing how the incomplex terms are signs which signify the nature of individuated and unified substantial wholes existing in nature independently of the human mind. In addition, when St. Thomas passes from corporeal substances as such to intelligences, man and the angels, an example is given of the rhetorical shift by which scholastic thought effected the trope from the literal to the figurative. This rhetorical shift ix x PREFACE is in itself a study in the' superposition' of concepts or iso morphic relationships. Modern formal logic makes the excessive claim that it has accomplished the first real advance in logic since Aristotle. If indeed it has measurably multiplied the modes of predication and relational order whichcan be grasped by voluntary synthetic acts of thought, still it most certainly has not clarified the modes of signification ( symbolic reference) handled so astutely by the scholastics. The reader, if he is accustomed to the inorganic and loose discursiveness of modern philosophy, nay, at times its almost total lack of order and discipline, may find that it requires a special act of the will to master the concepts of St. Thomas. But if he does master even the brief content of this little work he will find himself possessed of what may be called a prolegomena to every