Thomism - Knowledge

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for example, that we see the same wax when it is before us, and not that we judge it to be the same from its retaining the same color and figure: whence I should forthwith be disposed to conclude that the wax is known by the act of sight, and not by the intuition of the mind alone, were it not for the analogous instance of human beings passing on in the street below, as observed from a window. In this case I do not fail to say that I see the men themselves, just as I say that I see the wax; and yet what do I see from the window beyond hats and cloaks that might cover artificial machines, whose motions might be determined by springs? But I judge that there are human beings from these appearances, and thus I comprehend, by the faculty of judgment alone which is in the mind, what I believed I saw with my eyes.

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is the cause of a child, and in general a maker is a cause of the thing made, and a changer a cause of the thing changed. Further, a thing is a cause (d) inasmuch as it is an end, i.e., that for the sake of which something is done; for example, health is the cause of walking. For if we are asked why someone took a walk, we answer, "in order to be healthy"; and in saying this we think we have given the cause. And whatever occurs on the way to the end under the motion of something else is also a cause. For example, reducing, purging, drugs and instruments are causes of health; for all of these exist for the sake of the end, although they differ from each other inasmuch as some are instruments and others are processes."

1964: 1845: 4890: 6013:, i.e., from the things that have been created, following an argument from the effects to the cause: namely, from things which are moved and cannot be the adequate source of their motion, to a first unmoved mover; from the production of the things in this world by causes subordinated to one another, to a first uncaused cause; from corruptible things which equally might be or not be, to an absolutely necessary being; from things which more or less are, live, and understand, according to degrees of being, living and understanding, to that which is maximally understanding, maximally living and maximally a being; finally, from the order of all things, to a 7942:"Now living beings taken all together form a certain class of being; hence in studying them the first thing to do is to consider what living things have in common, and afterwards what each has peculiar to itself. What they have in common is a life-principle or soul; in this they are all alike. In conveying knowledge, therefore, about living things one must first convey it about the soul as that which is common to them all. Thus when Aristotle sets out to treat of living things, he begins with the soul; after which, in subsequent books, he defines the properties of particular living beings." 1909: 5143:, he seeks to demonstrate that the latter did not express himself categorically on this subject. "The argument", said he, "which Aristotle presents to support this thesis is not properly called a demonstration, but is only a reply to the theories of those ancients who supposed that this world had a beginning and who gave only impossible proofs. There are three reasons for believing that Aristotle himself attached only a relative value to this reasoning..." In this, Aquinas paraphrases 1931: 260: 13032: 5314:, Thomism has had varying fortunes leading some to periodize it historically or thematically. Weisheipl distinguishes "wide" Thomism, which includes those who claim to follow the spirit and basic insights of Aquinas and manifest an evident dependence on his texts, from "eclectic" Thomism which includes those with a willingness to allow the influence of other philosophical and theological systems in order to relativize the principles and conclusions of traditional Thomism. 5262:. A man had to believe something that no normal man would believe, if it were suddenly propounded to his simplicity; as that law is above right, or right is outside reason, or things are only as we think them, or everything is relative to a reality that is not there. The modern philosopher claims, like a sort of confidence man, that if we will grant him this, the rest will be easy; he will straighten out the world, if he is allowed to give this one twist to the mind... 13038: 13963: 1956: 12580: 5271:

Thomas needs to addle his brains in order adequately to addle his eggs; to put his head at any peculiar angle in looking at eggs, or squinting at eggs, or winking the other eye in order to see a new simplification of eggs. The Thomist stands in the broad daylight of the brotherhood of men, in their common consciousness that eggs are not hens or dreams or mere practical assumptions; but things attested by the Authority of the Senses, which is from God.

5378:(1777) giving an Aristotelian interpretation of Aquinas validating the senses as a source of knowledge. While teaching at the College Roselli is considered to have laid the foundation for Neothomism in the nineteenth century. According to historian J.A. Weisheipl in the late 18th and early 19th centuries "everyone who had anything to do with the revival of Thomism in Italy, Spain and France was directly influenced by Roselli’s monumental work. 1972: 13044: 12695: 14071: 13701: 12909: 6087: 3991:

desires its own being and its own perfection, it must be said also that the being and the perfection of any nature is good. Hence it cannot be that evil signifies being, or any form or nature. Therefore it must be that by the name of evil is signified the absence of good. And this is what is meant by saying that 'evil is neither a being nor a good.' For since being, as such, is good, the absence of one implies the absence of the other.

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common by all analytical Thomists. What they do have in common seems to be that they are philosophers trained in the analytic tradition who happen to be interested in Aquinas in some way; and the character of their "analytical Thomism" is determined by whether it tends to stress the "analytical" side of analytical Thomism, or the "Thomism" side, or, alternatively, attempts to emphasize both sides equally.

6239:"Some have asserted that our intellectual faculties know only the impression made on them; as, for example, that sense is cognizant only of the impression made on its own organ. According to this theory, the intellect understands only its own impression, namely, the intelligible species which it has received, so that this species is what is understood. This is, however, manifestly false for two reasons " 5669:. This approach emphasizes the Aristotelian foundations of Aquinas's philosophy, and in particular the idea that the construction of a sound metaphysics must be preceded by a sound understanding of natural science, as interpreted in light of an Aristotelian philosophy of nature. Accordingly, it is keen to show that modern physical science can and should be given such an interpretation. 13713: 12567: 6101: 3394: 2976: 1865: 6715:"But, just as everything which is in potency can be called matter, so also everything from which something has existence whether that existence be substantial or accidental, can be called form; for example man, since he is white in potency, becomes actually white through whiteness, and sperm, since it is man in potency, becomes actually man through the soul." 4833:) are derived from the phantasm ("the received is in the receiver according to the mode of the receiver"), which itself is a recollection of an experience. Concerning the question of "Whether the intellect can actually understand through the intelligible species of which it is possessed, without turning to the phantasms?" in the 5585:) has been called "the most significant expression of Catholic thought between the two World Wars." The Circle was founded by a group of philosophers and theologians that in distinction to more traditional Neo-Scholastic Thomism embraced modern formal logic as an analytical tool for traditional Thomist philosophy and theology. 4772:, which began among modern thinkers whose positions, following in the wake of Descartes, are fundamentally opposed to Aquinas'. Nonetheless, a Thomistic theory of knowledge can be derived from a mixture of Aquinas' logical, psychological, metaphysical, and even Theological doctrines. Aquinas' thought is an instance of the 7914:"The difference, on the contrary, is a name taken from a determinate form, and taken in a determinate way, i.e. as not including a determinate matter in its meaning. This is clear, for example, when we say animated, i.e., that which has a soul; for what it is, whether a body or something other, is not expressed. Whence 6324:"Although everyone admits the simplicity of the First Cause, some try to introduce a composition of matter and form in the intelligences and in souls... But this is not in agreement with what philosophers commonly say, because they call them substances separated from matter, and prove them to be without all matter." 7918:

says that the genus is not understood in the difference as a part of its essence, but only as something outside its essence, as the subject also is understood in its properties. And this is why the genus is not predicated essentially of the difference, as the Philosopher says in the third book of the

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This rational soul is united to the body in such a manner that it is the only substantial form of the body. By virtue of his soul a man is a man, an animal, a living thing, a body, a substance and a being. Therefore, the soul gives man every essential degree of perfection; moreover, it gives the body

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Bodies are divided into two groups; for some are living and others are devoid of life. In the case of the living things, in order that there be in the same subject an essentially moving part and an essentially moved part, the substantial form, which is designated by the name soul, requires an organic

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The development of natural law is one of the most influential parts of Thomist philosophy. Aquinas says that " is nothing other than the light of the intellect planted in us by God, by which we know what should be done and what should be avoided. God gave this light and this law in creation... For no

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says (Div. Nom. iv), 'Evil is neither a being nor a good.' I answer that, one opposite is known through the other, as darkness is known through light. Hence also what evil is must be known from the nature of good. Now, we have said above that good is everything appetible; and thus, since every nature

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and its genera (for example, the ratio of 2:1 and number in general are the cause of an octave chord) and the parts which are included in the intelligible expression. Again, (c) that from which the first beginning of change or of rest comes is a cause; for example, an adviser is a cause, and a father

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Although extension in quantitative parts follows upon a corporeal nature, nevertheless it is not the same for a body to be a substance and for it to be quantified. For of itself substance is indivisible, not indeed as a point is indivisible, but as that which falls outside the order of dimensions is

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are sometimes considered the first "analytical Thomists", though (like most writers to whom this label has been applied) they did not describe themselves in these terms, and as Haldane's somewhat vague expression "mutual relationship" indicates, there does not seem to be any set of doctrines held in

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However, unlike transcendental Thomism, the metaphysics of Lublin Thomism places priority on existence (as opposed to essence), making it an existential Thomism that demonstrates consonance with the Thomism of Étienne Gilson. The phenomenological concerns of the Lublin school are not metaphysical in

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Since the modern world began in the sixteenth century, nobody's system of philosophy has really corresponded to everybody's sense of reality; to what, if left to themselves, common men would call common sense. Each started with a paradox; a peculiar point of view demanding the sacrifice of what they

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As we have said above (Article 1), virtue implies a perfection of power: wherefore the virtue of a thing is fixed by the limit of its power (De Coelo i). Now the limit of any power must needs be good: for all evil implies defect; wherefore Dionysius says (Div. Hom. ii) that every evil is a weakness.

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In order to demonstrate God's creative power, Aquinas says: "If a being participates, to a certain degree, in an 'accident,' this accidental property must have been communicated to it by a cause which possesses it essentially. Thus iron becomes incandescent by the action of fire. Now, God is His own

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Commentating on the aforementioned, Aquinas says that "there is no problem from the fact that some men desire evil. For they desire evil only under the aspect of good, that is, insofar as they think it good. Hence their intention primarily aims at the good and only incidentally touches on the evil."

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By reason of the very purity of His being, God is distinguished from all finite beings. Hence it follows, in the first place, that the world could only have come from God by creation; secondly, that not even by way of a miracle can any finite nature be given creative power, which of itself directly

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Souls in the vegetative and sensitive orders cannot subsist of themselves, nor are they produced of themselves. Rather, they are no more than principles whereby the living thing exists and lives; and since they are wholly dependent upon matter, they are incidentally corrupted through the corruption

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Thomism was always alive in the Dominican Order, small as it was after the ravages of the Reformation, the French Revolution, and the Napoleonic occupation. Repeated legislation of the General Chapters, beginning after the death of St. Thomas, as well as the Constitutions of the Order, required all

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The existence of God and other like truths about God, which can be known by natural reason, are not articles of faith, but are preambles to the articles; for faith presupposes natural knowledge, even as grace presupposes nature, and perfection supposes something that can be perfected. Nevertheless,

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Therefore, we receive knowledge from sensible things. But since sensible things are not actually intelligible, in addition to the intellect, which formally understands, an active power must be acknowledged in the soul, which power abstracts intelligible likeness or species from sense images in the

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Inspired by the logical clarity of Aquinas, members of the Circle held both philosophy and theology to contain "propositions with truth-values…a structured body of propositions connected in meaning and subject matter, and linked by logical relations of compatibility and incompatibility, entailment

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But, meanwhile, I feel greatly astonished when I observe its proneness to error. For although, without at all giving expression to what I think, I consider all this in my own mind, words yet occasionally impede my progress, and I am almost led into error by the terms of ordinary language. We say,

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do, moved by God even then but "only" in the sense in which even his nature depends on God's moving, things that happen to be good in some respect, and are not sinful, though if he has not grace, it will be without merit, and he will not succeed in it all the time. Therefore, happiness is attained

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Aquinas also understands God as the transcendent cause of the universe, the "first Cause of all things, exceeding all things caused by Him", the source of all creaturely being and the cause of every other cause. Consequently, God's causality is not like the causality of any other causes (all other

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The capital theses in the philosophy of St. Thomas are not to be placed in the category of opinions capable of being debated one way or another, but are to be considered as the foundations upon which the whole science of natural and divine things is based; if such principles are once removed or in

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Intellectuality necessarily follows upon immateriality, and furthermore, in such manner that the further the distance from matter, the higher the degree of intellectuality. Any being is the adequate object of understanding in general. But in the present state of union of soul and body, quantities

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The first period of Thomism stretches from Aquinas' teaching activity beginning in 1256 at Paris to Cologne, Orvieto, Viterbo, Rome, and Naples until his canonization in 1325. In this period his doctrines "were both attacked and defended" as for example after his death (1274) the condemnations of

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in particular. To Feser, "It seems fair to say that most Thomists otherwise tolerant of diverse approaches to Aquinas's thought tend to regard transcendental Thomism as having conceded too much to modern philosophy genuinely to count as a variety of Thomism, strictly speaking, and this school of

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only exist as a dream exists, since it is quite as easy to call the dream the cause of the eggs as the eggs the cause of the dream; the Pragmatist may believe that we get the best out of scrambled eggs by forgetting that they ever were eggs, and only remembering the scramble. But no pupil of St.

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Aquinas argues that God offers man both a prevenient grace to enable him to perform supernaturally good works, and cooperative grace within the same. The relation of prevenient grace to voluntariness has been the subject of further debate; the position known here as "Thomist" was originated by

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From the human soul there naturally issue forth powers pertaining to two orders, the organic and the non-organic. The organic powers, among which are the senses, have the composite as their subject. The non-organic powers have the soul alone as their subject. Hence, the intellect is a power

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Since act is perfection, it is not limited except through a potency which itself is a capacity for perfection. Hence in any order in which an act is pure act, it will only exist, in that order, as a unique and unlimited act. But whenever it is finite and manifold, it has entered into a true

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was already able to write in 1949 that the century of revival with its urgency to provide a synthetic systematization and defense of Aquinas' thought was coming to an end. Fabro looked forward to a more constructive period in which the original context of Aquinas' thought would be explored.

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The will does not precede the intellect but follows upon it. The will necessarily desires that which is presented to it as a good in every respect satisfying the appetite. But it freely chooses among the many goods that are presented to it as desirable according to a changeable judgment or

5327:, and the period after the Second Vatican Council. Romanus Cessario thinks it better not to identify intervals of time or periods within the larger history of Thomism because Thomists have addressed such a broad variety of issues and in too many geographical areas to permit such divisions. 4538:

view that emotions are vices by nature. Aquinas takes a moderate view of emotion, quoting Augustine: "They are evil if our love is evil; good if our love is good." While most emotions are morally neutral, some are inherently virtuous (e.g. pity) and some are inherently vicious (e.g. envy).

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of the Neo-scholastic school, to highlight the originality of Aquinas's doctrine of being as existence. He was also critical of the Neo-Scholastics' focus on the tradition of the commentators, and given what he regarded as their insufficient emphasis on being or existence accused them of

4397:, the vital principle, the source of all activities. Hence their science of the soul deals with functions which nowadays belong to the provinces of biology and physiology. The nature of the mind and its relations to the organism are questions that belong to philosophy or metaphysics. 3827:"In one sense the term cause means (a) that from which, as something intrinsic, a thing comes to be, as the bronze of a statue and the silver of a goblet, and the genera of these. In another sense it means (b) the form and pattern of a thing, i.e., the intelligible expression of the 4425:", and that "happiness is called man's supreme good, because it is the attainment or enjoyment of the supreme good." Aquinas defines virtue as a good habit, which is a good quality of a person demonstrated by his actions and reactions over a substantial period of time. He writes: 5613:" (to allude to the other half of Aquinas's distinction between being and essence). Gilson's reading of Aquinas as putting forward a distinctively "Christian philosophy" tended, at least in the view of his critics, to blur Aquinas's distinction between philosophy and theology. 4697:... just as by moving natural causes does not prevent their acts being natural, so by moving voluntary causes He does not deprive their actions of being voluntary: but rather is He the cause of this very thing in them; for He operates in each thing according to its own nature. 5798:, its key proponent, as "a broad philosophical approach that brings into mutual relationship the styles and preoccupations of recent English-speaking philosophy and the concepts and concerns shared by Aquinas and his followers" (from the article on "analytical Thomism" in 5685:

in Quebec, where De Koninck was a professor. The alternative label "River Forest Thomism" derives from a suburb of Chicago, the location of the Albertus Magnus Lyceum for Natural Science, whose members have been associated with this approach. It is also sometimes called

8716:"By the natural law the eternal law is participated proportionately to the capacity of human nature. But to his supernatural end man needs to be directed in a yet higher way. Hence the additional law given by God, whereby man shares more perfectly in the eternal law." 5448:. Its focus, however, is less exegetical and more concerned with carrying out the program of deploying a rigorously worked out system of Thomistic metaphysics in a wholesale critique of modern philosophy. Other seminal figures in the early part of the century include 4278:

God through his creation (general revelation), but only in an analogous manner. For instance, we can speak of God's goodness only by understanding that goodness as applied to humans is similar to, but not identical with, the goodness of God. Further, he argues that

4597:, namely that those who are attacked, should be attacked because they deserve it on account of some fault... Thirdly, it is necessary that the belligerents should have a rightful intention, so that they intend the advancement of good, or the avoidance of evil... 5895:

Besides the absolute accidents there is also the relative accident, relation. Although by reason of its own character relation does not signify anything inhering in another, it nevertheless often has a cause in things, and hence a real entity distinct from the

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The Aristotelian and Thomist definition of the "soul" does not refer to spirit, but is perhaps better translated as "life force." Hence, plants have souls in the sense that they are living beings. The human soul is unique in that it has consciousness. Cf.

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Through these intelligible likenesses or species we directly know universals, i.e. the natures of things. We attain to singulars by our senses, and also by our intellect, when it beholds the sense images. But we ascend to knowledge of spiritual things by

5690:" (to highlight its contrast with Gilson's brand of existential Thomism) though since Neo-Scholastic Thomism also emphasizes Aquinas's continuity with Aristotle, this label seems a bit too proprietary. (There are writers, like the contemporary Thomist 5265:

Against all this the philosophy of St. Thomas stands founded on the universal common conviction that eggs are eggs. The Hegelian may say that an egg is really a hen, because it is a part of an endless process of Becoming; the Berkelian may hold that

3908:) that "to suppose a thing to be indefinite is to deny that it is good." But the good is that which has the nature of an end. Therefore it is contrary to the nature of an end to proceed indefinitely. Therefore it is necessary to fix one last end. 3942:

of the universe is demonstrable by reason. Aquinas' position was that the temporality of the world is an article of faith, and not demonstrable by reason; one could reasonably conclude either that the universe is temporal or that it is eternal.

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or in their own right. Accidents are qualities that apply to other things, such as shape or color: "ccidents must include in their definition a subject which is outside their genus." Because they only exist in other things, Aquinas holds that

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The principle of individuation, i.e., of numerical distinction of one individual from another with the same specific nature, is matter designated by quantity. Thus in pure spirits there cannot be more than one individual in the same specific

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The metaphysical motion of the Divine Essence is correctly expressed by saying that it is identified with the exercised actuality of its own being, or that it is subsistent being itself. And this is the reason for its infinite and unlimited

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of all being, causing and sustaining every other existing thing at every instant. Consequently, God's causality is never in competition with the causality of creatures; rather, God even causes some things through the causality of creatures.

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any way impaired, it must necessarily follow that students of the sacred sciences will ultimately fail to perceive so much as the meaning of the words in which the dogmas of divine revelation are proposed by the magistracy of the Church.

4886:. The ensuing school of thought, through its influence on Catholicism and the ethics of the Catholic school, is one of the most influential philosophies of all time, also significant due to the number of people living by its teachings. 5881:

Consequently, the one God, unique and simple, alone subsists in absolute being. All other things that participate in being have a nature whereby their being is restricted; they are constituted of essence and being, as really distinct

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gives an historic division of Thomism including 1) the period of Aquinas and his first followers from the 13th to 15th centuries, a second Thomism from the 16th to 18th centuries, and a Neo-Thomism from the 19th to 20th centuries.

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is a school that is part of Thomism in the general sense (it originated in commentaries to Aquinas), yet it must be borne in mind that, here, Thomism and Molinism oppose each other. (The question has been declared undecided by the

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etc." "The Cracow Circle set about investigating and where possible improving this logical structure with the most advanced logical tools available at the time, namely those of modern mathematical logic, then called 'logistic'."

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occurs when a descriptor changes some but not all of its meaning. For example, the word "healthy" is analogical in that it applies both to a person or animal which enjoys good health and to some food or drink which promotes

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Thomists define the soul as the substantial form of living beings. Thus, plants have "vegetative souls", animals have "sensitive souls", while human beings alone have "intellectual" – rational and immortal – souls.

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One might justifiably articulate other historical divisions on the basis of shifts in perspective on Aquinas' work including the period immediately following Aquinas' canonization in 1325, the period following the

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principles, for example that "it is absolutely true that there is first something which is essentially being and essentially good, which we call God, everything can be called good and a being, inasmuch as it

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or act of existence of finite beings by participating in being itself. Other scholars such as those involved with the "Progetto Tommaso" seek to establish an objective and universal reading of Aquinas' texts.

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by saying that God allows evil to exist so that good may come of it (for goodness done out of free will is superior than goodness done from biological imperative), but does not personally cause evil Himself.

5304: 5777:. Rather, they are considerations which are brought into relation with central positions of the school, such as when dealing with modern science, its epistemological value, and its relation to metaphysics. 6609:

The meaning of this sentence can be altered depending on how the Latin word used in this sentence, "materiæ", is translated into English. An alternate rendering of this sentence is "The form causes matter

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Thomism remains a school of philosophy today, and influential in Catholicism, though "The Church has no philosophy of her own nor does she canonize any one particular philosophy in preference to others."

4287:: "Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the 5899:

A spiritual creature is wholly simple in its essence. Yet there is still a twofold composition in the spiritual creature, namely, that of the essence with being, and that of the substance with accidents.

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is the use of a descriptor in the same sense when applied to two objects or groups of objects. For instance, when the word "milk" is applied both to milk produced by cows and by any other female mammal.

8204:"Happiness is the attainment of the Perfect Good... And therefore man can attain Happiness. This can be proved again from the fact that man is capable of seeing God, man's perfect Happiness consists." 8182:"First, from the general notion of happiness. For since happiness is a "perfect and sufficient good", it excludes every evil, and fulfils every desire. But in this life every evil cannot be excluded." 5926:

Neither the matter nor the form have being of themselves, nor are they produced or corrupted of themselves, nor are they included in any category otherwise than reductively, as substantial principles.

5617:(1882–1973) introduced into Thomistic metaphysics the notion that philosophical reflection begins with an "intuition of being", and in ethics and social philosophy sought to harmonize Thomism with 8732: 5885:

A thing is called a being because of "esse". God and creature are not called beings univocally, nor wholly equivocally, but analogically, by an analogy both of attribution and of proportionality.

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As God is the ultimate end of all things, God is by essence goodness itself. Furthermore, since love is "to wish the good of another", true love in Thomism is to lead another to God. Hence why

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On the other hand, the human soul subsists of itself. When it can be infused into a sufficiently disposed subject, it is created by God. By its very nature, it is incorruptible and immortal.

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focused not only on exegesis of the historical Aquinas but also on the articulation of a rigorous system of orthodox Thomism to be used as an instrument of critique of contemporary thought.

6048:, which he alleged as being, "It seems so to me. I think so. I believe so." Luther also argued that the Thomist method led to shallowness among theological debates in England at the time. 5473:

among others, carried on Leo's call for a Thomist revival. Their approach is reflected in many of the manuals and textbooks widely in use in Roman Catholic colleges and seminaries before

4821:(the image of the imagination is often translated as "phantasm"). When he extracts information from this phantasm, he is using his intellect. Consequently, all human knowledge concerning 1707: 3770:

of matter, matter becomes something actual and something individual", and also, "the form causes matter to be." Thus, it consists of two parts: "prime matter" (matter without form), and

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However, the First Cause does not necessarily have to be temporally the first. Thus, the question of whether or not the universe can be imagined as eternal was fiercely debated in the

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there is nothing to prevent a man, who cannot grasp a proof, accepting, as a matter of faith, something which in itself is capable of being scientifically known and demonstrated.

6445:"And this is why substances of this sort are said by some to be composed of "that by which it is" and "that which is", or as Boethius says, of "that which is" and "existence."" 4623:

Thomism recognizes four different species of law, which he defines as "an ordinance of reason for the common good, made by him who has care of the community, and promulgated":

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of causality is possible (and thus held that the universe is uncaused), Aquinas argues that an infinite chain never accomplishes its objective and is thus impossible. Hence, a

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And for this reason the virtue of a thing must be regarded in reference to good. Therefore human virtue which is an operative habit, is a good habit, productive of good works.

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Aquinas, while the Dominicans institutionally took up the defense of his work (1286), and thereafter adopted it as an official philosophy of the order to be taught in their

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attains the very being of any being; and finally, that no created agent can in any way influence the being of any effect unless it has itself been moved by the first Cause.

6531:"And because accidents are not composed of matter and form, their genus cannot be taken from matter and their difference from form, as in the case of composed substances." 3890:

is necessary for the existence of anything to be possible. Further, the First Cause must continuously be in action (similar to how there must always be a first chain in a

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By virtue of a body's quantity itself, the body is circumscriptively in a place, and in one place alone circumscriptively, no matter what power might be brought to bear.

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However, the corporeal creature is composed of act and potency even in its very essence. These act and potency in the order of essence are designated by the names

1730: 9840: 12726: 9679: 9456: 6470:"Therefore, if the existence of a thing differs from its essence, this existence must be caused either by some exterior agent or by its essential principles." 5367:

Responding to prevailing philosophical rationalism during the Enlightenment Salvatore Roselli, professor of theology at the College of St. Thomas, the future

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In order for a war to be just, three things are necessary. First, the authority of the sovereign by whose command the war is to be waged... Secondly, a

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Due to its suspicion of attempts to harmonize Aquinas with non-Thomistic categories and assumptions, Neo-Scholastic Thomism has sometimes been called "

100: 93: 10323: 5452:(1875-1949) and Amato Masnovo (1880-1955). The movement's core philosophical commitments are summarized in "Twenty-Four Thomistic Theses" approved by 3774:, which is what causes a substance to have its characteristics. For instance, an animal can be said to be a being whose matter is its body, and whose 9813: 9711: 9348: 6342: 6150: 3965:" as what all things strive for. E.g., a cutting knife is said to be good if it is effective at its function, cutting. As all things have a function/ 671: 7907: 7865: 7295: 6681: 6575: 6518: 6488: 6438: 6411: 6317: 13522: 5749:." Like transcendental Thomism, it seeks to combine Thomism with certain elements of modern philosophy. In particular, it seeks to make use of the 5604:, tended to emphasize the importance of historical exegesis but also to deemphasize Aquinas's continuity with the Aristotelian tradition, and like 5352:

thought. Henry of Gorkum (1386-1431) wrote what may well be the earliest commentary on the Summa Theologiae, followed in due course by his student

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stated that 24 theses formulated by "teachers from various institutions clearly contain the principles and more important thoughts" of Aquinas.

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identifies with the philosophical and theological tradition stretching back to the time of St. Thomas. In the nineteenth century authors such as

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The Thomist revival that began in the mid-19th century, sometimes called "neo-scholasticism" or "neo-Thomism", can be traced to figures such as

9309:"Gradually, however, during the seventeenth and eighteenth centuries, there came a decline in the study of the works of the great Scholastics." 4633:, "whereby each one knows, and is conscious of, what is good and what is evil", which is the rational being's participation in the eternal law; 10390: 8974: 8552: 1496: 14116: 13208: 12862: 10047: 9064: 8914: 8884: 5461: 5397: 5368: 4413:

The appetite of man has two parts, rational and irrational. The rational part is called the will, and the irrational part is called passion.

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John Haldane, 1998. "Thomism". In E. Craig (Ed.), Routledge Encyclopedia of Philosophy. London: Routledge. Retrieved 18 August 2013, from

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of Aquinas in 1323 led to a revocation of the condemnation of 1277. Later, Aquinas and his school would find a formidable opponent in the

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cautioned that the teachings of the Church cannot be understood without the basic philosophical underpinnings of Thomas's major theses:

7820:"For we cannot grasp what God is, but only what He is not and how other things are related to Him, as is clear from what we said above." 4336:) of all men are the same, and the definition of being is "an essence that exists", humans that are real therefore only differ by their 13932: 13592: 11364: 1821: 10129: 9680:"The Dominican Friars of the Province of St. Albert the Great » "The Revival of Thomism: An Historical Survey" (James Weisheipl)" 9457:"The Dominican Friars of the Province of St. Albert the Great » "The Revival of Thomism: An Historical Survey" (James Weisheipl)" 6130: 5013:(1468–1534). Eventually, in the 16th century, Thomism found a stronghold on the Iberian Peninsula, through for example the Dominicans 13743: 11642: 9894: 9645:, New Catholic Encyclopedia, 2003, Roensch, F. J.: "...he furnished the basis for the Thomistic reconstruction of the 19th century; 6542:"Aveling, Francis. "Essence and Existence." The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909. 4 Nov. 2009" 14111: 12939: 12738: 12617: 3923:

Thus, both Aristotle and Aquinas conclude that there must be an uncaused Primary Mover, because an infinite regress is impossible.

567: 9209: 14106: 10006: 9604: 7275: 7093: 4843:: "the soul understands nothing without a phantasm." Hence the peripatetic axiom. (Another theorem to be drawn from this is that 3436: 1718: 1356: 13537: 12891: 9408: 6883: 5694:

who have exhibited both Neo-Scholastic and Laval/River Forest influences, and the approaches are not necessarily incompatible.)

5625:, the main reason for the label is the emphasis this approach puts on Aquinas's doctrine of existence. Other proponents include 5348:

After Aquinas' canonisation, commentaries on Aquinas increased, especially at Cologne which had previously been a stronghold of

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evaluation. Consequently, the choice follows the final practical judgment. But the will is the cause of it being the final one.

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of everything, but that God has "the most perfect knowledge", and that it is also true to say that God "is" His understanding.

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indivisible. But quantity, which gives the substance extension, really differs from the substance and is truly an accident.

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parts of Thomism, as well as a large part of its views on life, humans, and theology, are found in the various schools of

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generally follow Aristotle's classification. For them body and soul are united in one complete substance. The soul is the

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Aquinas was an advocate of the "analogical way", which says that because God is infinite, people can only speak of God by

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Metaphysics and in the fourth book of the Topics, but only in the way in which a subject is predicated of its property."

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Aquinas further says that "it is clear that happiness is a virtue-oriented activity proper to man in a complete life."

6232: 4526:, Aquinas defines as "a movement of the sensitive appetite when we imagine good or evil", Thomism repudiates both the 143: 11930: 10447: 10271: 9836: 9518: 9229: 9194: 9158: 9125: 8709: 8658: 8462: 8197: 8175: 7935: 7650: 7245: 7126: 7008: 6763: 6602: 6255: 5131:

Aquinas pronounces himself energetically against the hypothesis of the eternity of the world, in agreement with both

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held that God distributes grace according to a middle knowledge, and man can accept it without a different grace.

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one is ignorant that what he would not like to be done to himself he should not do to others, and similar norms."

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A summary of some recent and current schools and interpretations of Thomism can be found, among other places, in

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In every creature there is also a real composition of the subsisting subject and of added secondary forms, i.e.

4511:

through the perseverance of virtue given by the Grace of God, which is not fully attained on earth; only at the

14131: 12820: 12804: 12518: 11678: 9324: 6175: 4924: 4773: 4503: 3931: 3533: 1939: 1672: 1601: 1401: 939: 361: 356: 191: 122: 9266: 3602:, for example when the word "bank" is applied to river banks and financial banks. Modern philosophers call it 14141: 14126: 13386: 11092: 10677: 10188: 9647: 5742: 5079: 2184: 874: 809: 769: 12996: 10319: 9863: 5892:

forms. Such composition cannot be understood unless being is really received in an essence distinct from it.

5621:

and pluralistic democracy. Though "existential Thomism" was sometimes presented as a counterpoint to modern

5565:(b. 1964) among others. Fabro in particular emphasizes Aquinas' originality, especially with respect to the 5470: 4889: 2835: 2031: 1844: 1326: 12610: 12497: 12402: 12050: 10767: 9922: 9809: 9707: 7901: 7859: 7292: 6930:

70, no. 3 (Summer 1996): pp. 361–380. Poiesis: Philosophy Online, EBSCOhost (Retrieved 13 April 2010): 380.

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of 1879. Generally the revival accepts the interpretative tradition of Aquinas' great commentators such as

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Davis, Richard. "Bonaventure and the Arguments for the Impossibility of an Infinite Temporal Regression",

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abstracted from the material conditions of individuality are the proper object of the human intellect.

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and his establishment of the Leonine Commission, established to produce critical editions of Aquinas'

3670: 2620: 14063: 12846: 12374: 10586: 10576: 9952: 9741: 9737: 6003: 5726: 5538: 5065:. This encyclical served as the impetus for the rise of Neothomism, which brought an emphasis on the 3750: 3498: 2765: 2570: 1677: 1134: 511: 10099: 5098:

proposes that Thomism is the philosophical system explaining cognition that is most compatible with

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calls Roselli "l'un des principaux ancêtres du néo-thomisme du XIXe siècle. Accessed 28 June 2014

9319: 7882: 5920: 5413: 5178: 5149: 4822: 4682: 4495: 4230: 4165:

Aquinas articulated and defended, both as a philosopher and a theologian, the orthodox Christian

3819: 3378: 3341: 2875: 2505: 2132: 1994: 1612: 1371: 899: 268: 202: 89: 6725: 4054:) are five possible ways of demonstrating the existence of God, which today are categorized as: 2605: 14136: 14121: 13948: 13867: 13577: 12188: 12120: 11200: 11038: 10616: 10591: 10581: 10161:

comparing this chief thesis of River Forest Thomism to the objections from Lawrence Dewan, O.P.

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thought has in any event been far more influential among theologians than among philosophers."

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http://www.saintwiki.com/index.php?title=Hinnebusch/The_Dominicans:_A_Short_History/Chapter_IX

9547: 9150: 5718:(1904–84), does not oppose modern philosophy wholesale, but seeks to reconcile Thomism with a 1556: 1099: 1094: 679: 13532: 13467: 13281: 13140: 12976: 12683: 12425: 12364: 12344: 12178: 12090: 12070: 12060: 11693: 11542: 11175: 11107: 11015: 10982: 10810: 10790: 10596: 10073: 9996: 9579: 9303: 6045: 5803: 5303:

An idea of the longstanding historic continuity of Dominican Thomism may be derived from the

5193: 4909:, forbade certain positions associated with Aquinas (especially his denial of both universal 4830: 4345: 4190: 4107: 3734: 3657: 3478: 3372: 2660: 2365: 2305: 2280: 2088: 1888: 1104: 1029: 944: 864: 500: 400: 10259: 9142: 6071: 4923:. Through the influence of traditional Augustinian theologians, some theses of Aquinas were 4562:. Rather, he would say that an action is morally good if it fulfills God's antecedent will. 3618:

of the being, plus a difference that sets it apart from the genus itself. For instance, the

2670: 2645: 2201: 14004: 13992: 13780: 13759: 13670: 13665: 13602: 13547: 13351: 13306: 13241: 13001: 12991: 12955: 12442: 12397: 12359: 12306: 12235: 11991: 11787: 11698: 11521: 11491: 11232: 10760: 10606: 10601: 10406: 10126: 9222:

Boethius in the Middle Ages: Latin and Vernacular Traditions of the Consolatio Philosophiae

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that does not contradict these two laws could theoretically exist, even if said being were

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Eternal law, which is "the type of Divine Wisdom, as directing all actions and movements;"

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Aquinas affirms Aristotle's definition of happiness as "an operation according to perfect

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and continues to be the central point of reference for the philosophy and theology of the

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Thomas of Sutton on the Nature of the Intellective Soul and the Thomistic Theory of Being

9118:

On the History of Political Philosophy: Great Political Thinkers from Thucydides to Locke

6180: 6170: 5889: 5860: 5819: 5795: 5758: 5682: 5420: 5315: 5073:. Neothomism held sway as the dominant philosophy of the Roman Catholic Church until the 5030: 4983: 4971: 4920: 4466: 4454: 4333: 4284: 4166: 4033: 4011: 3711: 3567: 2825: 2695: 2575: 2510: 2315: 2243: 2122: 2111: 2046: 1796: 1561: 1476: 1441: 1281: 1174: 1129: 934: 919: 859: 714: 709: 689: 552: 432: 423: 405: 324: 13416: 11295: 5765:

in articulating the Thomist conception of the human person. Its best-known proponent is

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power which subsists by itself. The being which subsists by itself is necessarily one."

3264: 2750: 2710: 2665: 13977: 13886: 13705: 13660: 13619: 13614: 13507: 13341: 13321: 13251: 13130: 13110: 12913: 12840: 12767: 12733: 12533: 12502: 12482: 12430: 12412: 12387: 12382: 12334: 12321: 12288: 12183: 12085: 12020: 11976: 11920: 11760: 11589: 11483: 11391: 11195: 11074: 11065: 11028: 11023: 10929: 10924: 10901: 10820: 10634: 10561: 10104: 9733: 9244: 7029: 6155: 6092: 6041: 6009: 5823: 5791: 5786: 5670: 5445: 5132: 5026: 5022: 4948: 4940: 4714: 3980: 3953: 3891: 3557: 3470: 3410: 3346: 3208: 2968: 2895: 2520: 2500: 2470: 2420: 2295: 2290: 2238: 2053: 1908: 1724: 1637: 1421: 1396: 1159: 1084: 1034: 1019: 999: 734: 627: 592: 562: 466: 308: 14042: 10235:

The Way toward Wisdom: An Interdisciplinary and Contextual Introduction to Metaphysics

10144:

The Way toward Wisdom: An Interdisciplinary and Contextual Introduction to Metaphysics

10000: 9920:, eds. Giacomo Grasso and Stefano Serafini, Millennium Romae, Rome 1999, pp. 157–161. 7316: 7272: 7085: 6624: 5802:, edited by Ted Honderich). By "recent English-speaking philosophy" Haldane means the 5707: 4308: 2600: 1426: 1241: 764: 14047: 14037: 13914: 13891: 13717: 13640: 13607: 13587: 13557: 13552: 13421: 13396: 13376: 13371: 13346: 13236: 13221: 13168: 13125: 13097: 12835: 12571: 12472: 12467: 12452: 12392: 12354: 12339: 12296: 11867: 11827: 11745: 11673: 11656: 11634: 11262: 11237: 11048: 10868: 10611: 10465:

Introductory chapter by Craig Paterson and Matthew Pugh on the development of Thomism

10443: 10267: 10239: 10148: 10065: 9585: 9551: 9514: 9416: 9225: 9190: 9154: 9143: 9121: 6871: 6380: 6125: 6106: 5634: 5522: 5506: 5390: 5169: 5115: 5006: 4999: 4975: 4760: 4686: 4373:), concerned with the maintenance and development of organic life; (2) the appetite ( 4337: 4194: 3939: 3474: 3398: 3361: 3258: 2980: 2880: 2805: 2790: 2785: 2755: 2725: 2690: 2685: 2610: 2540: 2450: 2221: 1984: 1869: 1801: 1662: 1618: 1461: 1386: 1261: 1149: 1074: 1024: 914: 904: 824: 819: 799: 774: 744: 724: 704: 411: 318: 136: 13291: 8140: 7399: 6970: 6226: 5597: 5558: 5437: 5173: 4858:, for holding that sensations are a necessary step in acquiring knowledge, and that 2845: 2650: 1154: 14096: 13542: 13527: 13472: 13462: 13356: 13286: 13276: 13163: 13148: 12971: 12793: 12750: 12662: 12523: 12457: 12447: 12148: 12095: 12045: 12025: 11986: 11981: 11822: 11750: 11468: 11379: 11270: 11242: 11227: 11190: 10896: 10876: 10843: 10748: 10710: 10461:

by Richard Percival Phillips, an introduction on the Thomistic philosophy of nature

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55 (2003), 281–297, Reprinted in: Edgar Morscher, Otto Neumaier and Peter Simons,

9978:"Bocheński and Balance: System and History in Analytic Philosophy", Peter Simons, 9297: 7178: 5299:

Dominicans to teach the doctrine of St. Thomas both in philosophy and in theology.

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translated by the Rev. E. S. Buchanan, M.A., BSc New York: Charles A. Swift, 1928

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https://www.scribd.com/doc/90016006/Fabro-La-Nozione-Metafisica-Di-Partecipazione

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We do not perceive by an immediate intuition that God exists, nor do we prove it

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My Way of Life: Pocket Edition of St. Thomas—The Summa Simplified for Everyone

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Thomism remained a doctrine held principally by Dominican theologians, such as

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of a thing is what makes the object what it is: "hrough the form, which is the

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Roensch, Frederick J. Early Thomistic School. Dubuque, IA: Priory Press, 1964.

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that "Socrates is nothing other than animality and rationality, which are his

5305:

list of people associated with the Pontifical University of St. Thomas Aquinas

4522:(used synonymously with the word "passion" in this context), which, following 3718:

refers to existence or reality. That is, a being is "an essence that exists."

3182: 2850: 14090: 13823: 13768: 13582: 13437: 13381: 13336: 13216: 13158: 13072: 13021: 13006: 12786: 12193: 12105: 12035: 11777: 11567: 11501: 11458: 11327: 10952: 10738: 10720: 10293: 10264:

Philosophy and the God of Abraham: essays in memory of James A. Weisheipl, OP

10243: 10152: 10069: 10051: 6541: 5822:, which tends to dominate academic philosophy in the English-speaking world. 5807: 5766: 5541:." A discussion of recent and current Neo-Scholastic Thomism can be found in 5466: 5424: 5259: 5247: 5099: 5084: 4956: 4875: 4594: 4499: 4402: 4390: 4206: 4063: 4023: 3975: 3934:

denounced the belief that the world is eternal. Aquinas' intellectual rival,

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is primarily the study of substances, as they are the primary mode of being.

3626:"; its genus being animal, and what sets apart man from other animals is his 3300: 3282: 3161: 3100: 2800: 2730: 2545: 2530: 2490: 2405: 2360: 2350: 2211: 2137: 2083: 2058: 1702: 1406: 1346: 1311: 1266: 1256: 1124: 1119: 979: 929: 839: 814: 719: 642: 461: 350: 343: 303: 9483: 8637: 7055: 7033: 6846:"St. Thomas Aquinas's commentary on the Metaphysics, Bk. II, 994a 11-994b 9" 4407:. New York: Robert Appleton Company. Retrieved May 29, 2010 from New Advent. 4182: 13987: 13813: 13776: 13655: 13497: 13442: 13115: 12224: 12214: 12173: 12153: 11925: 11888: 11847: 11733: 11683: 11344: 11322: 11300: 11247: 11215: 11087: 10947: 10858: 10654: 10315: 10184: 9984:

Ein Philosoph mit "Bodenhaftung": Zu Leben und Werk von Joseph M. Bocheński

9805: 6364: 6145: 6140: 5871: 5719: 5658: 5610: 5510: 5189: 4991: 4911: 4879: 4851: 4813:. When one perceives an object, his mind composites a sense-image. When he 4769: 4717:

and says that God gives an additional grace (the "efficient grace") to the

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For Aristotle, the soul is one, but endowed with five groups of faculties (

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is "that which is", a principle with two parts: "that which" refers to its

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Aquinas offers more metaphysical explanations for the existence of God in

7237: 7118: 7000: 3775: 1930: 259: 14010: 13878: 13851: 13784: 13675: 13487: 13482: 13447: 13411: 13406: 13401: 13391: 13366: 13331: 13266: 13256: 12743: 12219: 12158: 12030: 12010: 11915: 11852: 11812: 11792: 11718: 11688: 11349: 11285: 10977: 10962: 10838: 10828: 10777: 10743: 10682: 10355: 8648: 6770:"The third way is taken from possibility and necessity, and runs thus..." 6165: 5867: 5844: 5827: 5815: 5762: 5711: 5666: 5662: 5618: 5453: 5267: 4960: 4932: 4863: 4806: 4630: 4551: 4235: 4226: 4198: 4185:.) Consequently, God cannot be a body (that is, He cannot be composed of 4177:: "what subsists in God is His existence." (Hence why God names himself " 4119: 4074: 3966: 3935: 3927: 3887: 3814: 3798: 3743: 3627: 3545: 3494: 3288: 3252: 3076: 2935: 2930: 2840: 2830: 2820: 2720: 2560: 2555: 2525: 2460: 2440: 2076: 1980: 1536: 1491: 1391: 1336: 1291: 1228: 969: 924: 909: 844: 572: 437: 336: 7876:

do not differ, except as the non-designated from the designated. Whence

5106:

entitled "Nonlinear Brain Dynamics and Intention According to Aquinas."

13836: 13728: 13680: 13502: 13153: 12981: 12721: 12065: 11893: 11842: 11832: 11703: 11607: 11552: 11359: 11339: 11205: 10972: 10886: 10715: 10662: 10626: 10530: 9473:"The Revival of Thomism: An Historical Survey, ” James Weisheipl, 1962. 9437: 8863: 5951: 5866:

Potency and Act divide being in such a way that whatever is, is either

5474: 5428: 5144: 5070: 4855: 4647: 4639: 4218: 4210: 4123: 3611: 3485:, he believed that the world can be known as it is). He often affirmed 3461:

is to be accepted no matter where it is found. His doctrines drew from

3351: 3320: 3024: 2385: 2098: 2006: 1811: 1004: 652: 557: 456: 12924: 9677:"The Revival of Thomism: An Historical Survey", James Weisheipl, 1962 8069:. London: Society for Promoting Christian Knowledge. pp. 109–110. 6017:

which has ordered and organized things, and directs them to their end.

5294:

the history of Thomism has been continuous since the time of Aquinas:

4780:"when it conforms to the external reality." Therefore, any being that 3790: 3108: 13856: 13846: 13831: 13645: 13517: 12694: 12080: 12075: 11935: 11862: 11797: 11668: 11602: 11414: 11404: 11399: 11374: 11170: 10730: 10692: 10233: 10142: 5561:(1950–1990), Abelardo Lobato (1925–2012), Leo Elders (1926–2019) and 5336:

1277, 1284 and 1286 were counteracted by the General Chapters of the

5197: 5140: 5125: 5055:

attempted a Thomistic revival, particularly with his 1879 encyclical

4883: 4810: 4781: 4744: 4690: 4547: 4527: 4385:), which presides over the various bodily movements; and (5) reason ( 4377:), or the tendency to any good; (3) the faculty of sense perception ( 4243: 4170: 3958: 3898: 3802: 3603: 3486: 3051: 2117: 2021: 1194: 879: 612: 11305: 10488: 7872:"It is clear, therefore, that the essence of man and the essence of 5582: 4233:, and eternal. Summing up these properties, Aquinas offers the term 4014:

says, "Whoever is without love does not know God, for God is love."

3651:

existence of a thing, for example man exists, and this is existence

1139: 209:. Statements consisting only of original research should be removed. 78: 13841: 13700: 13597: 13567: 13261: 13120: 13087: 12908: 11910: 11817: 11782: 11740: 11728: 11516: 11310: 11210: 11153: 10957: 10911: 10795: 7915: 7888: 7877: 7873: 6659: 6268: 6086: 5856: 5774: 5052: 4847:

is a result of drawing false conclusions based on our sensations.)

4789: 4731: 4726: 4586: 4574: 4535: 4531: 4450: 4274:) to finite human minds. Thomist philosophy holds that we can know 4214: 3686: 3529: 3405: 3270: 3213: 3135: 3028: 2963: 2330: 2300: 2206: 2196: 2174: 2103: 1852: 1049: 647: 637: 632: 392: 5673:, Raymond Jude Nogar, James A. Weisheipl, William A. Wallace, and 4966:

Early and noteworthy defenders of Aquinas were his former teacher

4784:

can be said to be true insofar that it participates in the world.

4491:

and are distinct from other virtues in their object, namely, God.

4303: 14070: 13301: 13082: 12595: 11537: 11511: 11448: 11443: 11275: 11163: 11158: 11117: 10939: 10785: 10667: 10254: 8866:, Grundriss der Dogmatik, nova & vetera, Bonn 2005, IV/I § 15 5723: 5251: 5238:

would call a sane point of view. That is the one thing common to

5034: 4826: 4519: 4458: 4344:

have the same essence, and so long as they exist, only differ by

4329: 4259: 4174: 3703: 3571: 3130: 2655: 2310: 2275: 2228: 2107: 1209: 1039: 396: 9926: 3501:, and respectfully referred to him simply as "the Philosopher". 13624: 13231: 11802: 11723: 11453: 11112: 11102: 10800: 10702: 7329:"Thus, it is... that evil is only caused by good accidentally." 7307:

are the most well-known and most commonly analyzed among these.

6120: 5239: 5048:

The modern period brought considerable difficulty for Thomism.

4814: 4748: 4554:, and therefore Aquinas cannot be said to be strictly either a 4422: 4186: 3223: 3050:

In philosophy, Thomas's disputed questions and commentaries on

2415: 2375: 2335: 313: 9296: 5083:

writer Fr. Brian Van Hove, SJ, to confirm the significance of

5017:(particularly noteworthy for his work in natural law theory), 4506:. However, "doing good" here refers to doing good per se: man 3598:

is the complete change in meaning of the descriptor and is an

13452: 11618: 11280: 10566: 10499: 5243: 5066: 4844: 4802: 4777: 4483: 4470: 4341: 4222: 4036:

by reason, a view that is taught by the Catholic Church. The

3794: 3681: 3615: 3541: 3525: 3458: 378: 10260:"The River Forest School and the Philosophy of Nature Today" 10225:

For an excellent introduction to River Forest Thomism, see:

6371:

Renewing Your Mind: Basic Christian Beliefs You Need to Know

4662:

was divine, though rightfully only given to the Jews before

4636:

Human or temporal law, laws made by humans by necessity; and

4534:(sensual experiences that invoke positive emotion), and the 3865:, what brings about the beginning of, or change to, a being. 9947: 9945: 9210:

Richard Knapwell - Medieval Studies - Oxford Bibliographies

9187:

The Church Triumphant: A History of Christianity Up to 1300

4798: 4474: 4262:, for some of the aspects of the divine nature are hidden ( 3970: 3661:

existence, for example man is white, and this is existence

2445: 6131:

Criticism of the Catholic Church § Nature of theology

5745:

in Poland where it is centered, is also sometimes called "

5545:(2002) by Battista Mondin, which includes such figures as 5196:

and the fallibility of the senses implicitly contradicted

4312:, Pars secunda, prima pars. (copy by Peter Schöffer, 1471) 3489:'s views with independent arguments, and largely followed 11463: 10213: 5995: 5677:, are among its representatives. It is sometimes called " 5543:

La Metafisica di san Tommaso d'Aquino e i suoi interpreti

5499:

La Metafisica di san Tommaso d'Aquino e i suoi interpreti

5124:, shows a profound knowledge not only of the writings of 4542:

Thomist ethics hold that it is necessary to observe both

4515:. Notably, man cannot attain true happiness without God. 4481:(which is used interchangeably with love in the sense of 9942: 9115: 6780: 6778: 6776: 3778:

is its substantial form. Together, these constitute its

5722:

subject-centered approach to knowledge in general, and

5229:

In describing Thomism as a philosophy of common sense,

4589:

was expounded by Aquinas with this principle. He says:

4581:. Previously experiencing difficulties in the world of 3645:

xistence is twofold: one is essential existence or the

3566:

Aquinas noted three forms of descriptive language when

7880:

says in his considerations on the seventh book of the

5769:(1920–2005), who went on to become Pope John Paul II. 3838:

Metaphysics 1013a, trans. John P. Rowan, Chicago, 1961

3640:

Being § Thomistic analogical predication of being

9923:"S. Serafini - G. Grasso - Vita quaerens intellectum" 9748:, Brooklyn, NY: Confraternity of the Precious Blood. 6773: 5965:

a share in the act of being whereby it itself exists.

5492: 5359: 4817:

the object he previously sensed, he is imagining its

4498:, Aquinas argues that humans can neither wish nor do 4324:", Aquinas also held various other beliefs about the 10388:

P. Lumbreras's commentary on the 24 Thomistic Theses

10208:

There is a River Forest Dominican Collection at the

9760:, Cornelio Fabro, Preface to the second edition, 5; 9581:

An Image of God: The Catholic Struggle with Eugenics

9506: 6453: 6451: 6082: 4768:

Aquinas preceded the existence of the discipline of

3851:, what a being's matter consists of (if applicable). 3758:

as "that which is expressed by its definition." The

27:

Philosophical system originating from Thomas Aquinas

9837:"Vanni Rovighi, Sofia in "Dizionario di filosofia"" 9732:e.g., Thomas Aquinas (1952), edd., Walter Farrell, 9245:

Work 9: The Doctrinal Life and the Thomistic School

3054:are perhaps his best-known works. In theology, his 9916:See Raffaele Rizzello’s "Il Progetto Tommaso", in 9307:. Vol. 14. New York: Robert Appleton Company. 6368: 5340:and other disciples who came to Aquinas' defense. 4573:, II-II, Q.64, art.7, which is a justification of 4340:. More generally speaking, all beings of the same 4250:causes are "secondary causes"), because He is the 4221:, omniscient, happiness itself, knowledge itself, 10432: 10127:The natural sciences are epistemologically first. 7665: 7663: 7640: 7638: 6448: 5753:method of philosophical analysis associated with 5109: 14088: 10356:Paterson & Pugh's book on Analytical Thomism 6398: 6396: 5870:, or of necessity it is composed of potency and 5834: 5702:Unlike the first three schools mentioned above, 4126:; though these truths cannot contradict reason: 10228: 10137: 5381: 5369:Pontifical University of Saint Thomas Aquinas, 5343: 4931:(the most important theological schools in the 4927:by the ecclesiastical authorities of Paris and 3690:(literally "whatness"), and "is" refers to its 10172:The Dictionary of Modern American Philosophers 10100:"A Celebration of Eugene Rathbone Fairweather" 9577: 7660: 7635: 7607: 7605: 7202: 7200: 6044:and a reliance on style over substance in the 5969:intrinsically independent of any bodily organ. 5168:Thomism began to decline in popularity in the 5094:In recent years, the cognitive neuroscientist 13744: 12940: 12611: 10515: 9705: 9584:. University of Chicago Press. pp. 21–. 9140: 6393: 6151:List of Thomist writers (13th–18th centuries) 4403:Dubray, C. (1909). Faculties of the Soul. In 3430: 3060:is amongst the most influential documents in 3001: 1889: 1607:Pontifical University of Saint Thomas Aquinas 10314: 10282: 9804: 9500: 9497:, Catholic University of America Press, 2005 9174:William De La Mare | Encyclopædia Britannica 7113: 7111: 6363: 3721:Being is divided in two ways: that which is 10407:Martin Luther against Henry King of England 10022: 9290: 9288: 7602: 7197: 6061:(1946). Neo-Thomism has been criticized by 5459:In the first half of the twentieth century 5290:J. A. Weisheipl emphasizes that within the 5021:(notable for his work on economic theory), 4919:in a single substance) to be taught in the 3680:In Thomist philosophy, the definition of a 66:Learn how and when to remove these messages 13933:List of Independent Catholic denominations 13751: 13737: 12947: 12933: 12618: 12604: 10522: 10508: 10386:, Latin with English translation See also 10170:"Weisheipl, James Patrick Athanasius", in 9864:"GIACON, Carlo in "Dizionario Biografico"" 9141:Cessario, Romanus; O. P., Romanus (2005). 3969:, all real things are good. Consequently, 3932:University of Paris's condemnation of 1270 3437: 3423: 3008: 2994: 1896: 1882: 10423:Reality: A Synthesis of Thomistic Thought 10212:Center, at the University of Notre Dame. 10052:"In Memoriam Eugene Rathbone Fairweather" 9648:"Roselli, Salvatore Maria - Scholasticon" 9571: 9484:http://www.rep.routledge.com/article/N067 7108: 6928:American Catholic Philosophical Quarterly 6375:. Grand Rapids, MI: Baker Books. p. 5697: 5516: 5330: 5156: 5029:; the Carmelites of Salamanca (i.e., the 4242:Aquinas held that not only does God have 243:Learn how and when to remove this message 225:Learn how and when to remove this message 163:Learn how and when to remove this message 14062:*The Catholic Church also comprises the 13783:, further diversified starting from the 13758: 12739:Pange lingua gloriosi corporis mysterium 9891:"Istituto Filosofico di Studi Tomistici" 9346: 9285: 7056:"St. Thomas Aquinas's commentary on the 6816:"St. Thomas Aquinas's commentary on the 5573: 5033:); and even, in a way, the newly formed 4888: 4302: 4114:Despite this, Aquinas also thought that 4071:Argumentum ex ratione causae efficientis 3823:, which is an integral part of Thomism: 1907: 1817:List of institutions named after Aquinas 568:Pange lingua gloriosi corporis mysterium 12954: 10470:The XXIV Theses of Thomistic Philosophy 10439:The Essence & Topicality of Thomism 10308: 9800: 9798: 9796: 9794: 9792: 9790: 9758:La nozione Metafisica di Participazione 9548:10.1093/oxfordhb/9780195326093.013.0039 9507:Frederick J. Roensch (1 January 1964). 9294: 9189:. Mercer University Press. p. 52. 6652: 6650: 5640: 5557:(1911–1995), Carlo Giacon (1900–1984), 3797:, goodness (that is, all things have a 1719:Enthroned Madonna and Child with Saints 14: 14089: 12884:The Apotheosis of Saint Thomas Aquinas 10046: 9897:from the original on 27 September 2013 9788: 9786: 9784: 9782: 9780: 9778: 9776: 9774: 9772: 9770: 9699: 9267:Bernard of Auvergne - Oxford Reference 9184: 8755:from the original on 15 September 2009 8064: 6886:from the original on 3 September 2010. 5941:disposition, i.e. heterogeneous parts. 5592: 5423:. This movement received impetus from 5139:. But as this theory is attributed to 3514:in it by way of a certain assimilation 3457:held and practiced the principle that 3031:school which arose as a legacy of the 1745:The Apotheosis of Saint Thomas Aquinas 99:Please improve this article by adding 13732: 12928: 12868:International Council of Universities 12599: 12261: 11003: 10541: 10503: 10326:from the original on 29 November 2010 10183: 9816:from the original on 29 November 2010 9714:from the original on 29 November 2010 9533: 9359:from the original on 26 November 2011 8647:authoritatively on the definition of 8495:from the original on 10 November 2011 8465:from the original on 10 November 2011 8315:from the original on 28 November 2011 8225:from the original on 15 November 2011 8151:from the original on 13 November 2011 8121:from the original on 13 November 2011 7841:from the original on 23 November 2011 7771:from the original on 28 November 2011 7590:from the original on 21 November 2011 7410:from the original on 20 November 2011 7218:from the original on 15 November 2011 6852:from the original on 27 November 2011 6826:from the original on 19 November 2011 6753: 6751: 6684:from the original on 26 November 2009 6635:from the original on 19 December 2011 6578:from the original on 26 November 2009 6521:from the original on 26 November 2009 6491:from the original on 26 November 2009 6414:from the original on 26 November 2009 6345:from the original on 28 February 2009 5780: 5114:Aquinas did not disdain to draw upon 4947:. Early opponents of Aquinas include 3813:Aristotle categorized causality into 3737:). Substances are things which exist 3477:philosophers. Specifically, he was a 14117:Philosophical schools and traditions 10290:"A Brief Overview of Lublin Thomism" 10097: 10026:(1952). "The Mystery of New Being". 9986:. St.Augustin: Academia, 2011, 61–79 9654:from the original on 8 December 2015 9631:from the original on 17 January 2015 9389:from the original on 9 November 2011 9097:from the original on 2 November 2011 9057:"St. Thomas Aquinas's commentary on 9037:from the original on 2 November 2011 9007:from the original on 2 November 2011 8815:from the original on 9 November 2011 8785:from the original on 9 November 2011 8685:from the original on 9 November 2011 8615:from the original on 9 November 2011 8585:from the original on 2 November 2011 8525:from the original on 3 November 2011 8435:from the original on 9 November 2011 8405:from the original on 9 November 2011 8375:from the original on 9 November 2011 8345:from the original on 4 December 2011 8285:from the original on 9 November 2011 8255:from the original on 9 November 2011 8091:from the original on 9 November 2011 7963:from the original on 19 January 2012 7798:Summa Contra Gentiles III, chap. 17. 7741:from the original on 9 November 2011 7711:from the original on 9 November 2011 7681:from the original on 9 November 2011 7623:from the original on 9 November 2011 7560:from the original on 9 November 2011 7530:from the original on 9 November 2011 7500:from the original on 9 November 2011 7470:from the original on 9 November 2011 7440:from the original on 9 November 2011 7380:from the original on 9 November 2011 7350:from the original on 9 November 2011 7159:from the original on 9 November 2011 7129:from the original on 4 December 2011 6981:from the original on 4 December 2011 6951:from the original on 9 November 2011 6908:from the original on 5 November 2011 6796:from the original on 5 November 2011 6647: 6548:from the original on 11 October 2011 6293:from the original on 4 December 2011 5503:Being and Some 20th Century Thomists 4197:(that is, not separated into parts; 3714:which may or may not exist; whereas 174: 72: 31: 9870:from the original on 4 October 2013 9843:from the original on 4 October 2013 9767: 9067:from the original on 7 January 2010 8977:from the original on 7 January 2010 8947:from the original on 6 January 2012 8046:from the original on 9 January 2012 8012:St. Thomas Aquinas's commentary on 7993:from the original on 9 January 2012 7929:St. Thomas Aquinas's commentary on 7789:Summa Theologiae I, Q. 12, art. 12. 7096:from the original on 7 October 2011 7066:from the original on 1 October 2011 7011:from the original on 1 October 2011 6207:from the original on 31 August 2009 6040:, Luther criticized the use of the 5553:, Sofia Vanni Rovighi (1908–1990), 5224: 5102:, in a 2008 article in the journal 4017: 3894:), otherwise the series collapses: 24: 12656:Quaestiones Disputatae de Veritate 12625: 10415: 10320:"The Thomistic tradition, Part II" 10250:from the original on 4 April 2009. 10159:from the original on 4 April 2009. 9959:from the original on 13 March 2013 9708:"The Thomistic tradition (Part 1)" 9320:"Looking Back at "Humani Generis"" 8917:from the original on 24 April 2009 7657:"God is happiness by His Essence." 7248:from the original on 28 April 2013 6748: 6736:from the original on 24 April 2009 6037:Against Henry, King of the English 5800:The Oxford Companion to Philosophy 5741:, which derives its name from the 5600:(1884–1978), the key proponent of 5493:Recent schools and interpretations 4970:, the ill-fated Richard Knapwell, 4839:, Aquinas quotes Aristotle in the 4205:in three persons). Further, He is 3787:transcendental properties of being 3524:Aquinas says that the fundamental 3107: 1668:The Cambridge Companion to Aquinas 523:Quaestiones Disputatae de Veritate 25: 14153: 10479: 10189:"William Wallace, OP (1918-2015)" 9810:"The Thomistic tradition, Part I" 9706:Feser, Edward (15 October 2009). 9542:. Oxford 2012. pp. 511–532. 9116:W Julian Korab-Karpowicz (2015). 7185:from the original on 31 July 2011 6820:, Bk. V, 1015a 20-1015b 15, §840" 6266:is only a quote from Aristotle's 5733: 5163: 5153:, where those reasons are given. 4747:must have previously been in the 4381:); (4) the "locomotive" faculty ( 4369:): (1) the "vegetative" faculty ( 4316:In addition to agreeing with the 3754:pinpoints Aquinas' definition of 47:This article has multiple issues. 14069: 13983:State church of the Roman Empire 13961: 13711: 13699: 13593:Stratification of emotional life 13042: 13036: 13030: 12907: 12693: 12579: 12578: 12565: 10474:commentary by P. Lumbreras, O.P. 10400: 10368: 10338: 10219: 10202: 10177: 10164: 10119: 10091: 10040: 10016: 9995:Gilson wrote about the topic of 9989: 9980:Studies in East European Thought 9972: 9910: 9883: 9856: 9829: 9751: 9726: 9671: 9617: 9598: 9527: 9488: 9476: 9449: 9431: 9401: 9371: 9340: 9312: 9301:. In Herbermann, Charles (ed.). 9271: 9260: 9251: 9238: 9214: 9203: 9178: 9167: 9134: 9109: 9079: 9049: 9019: 8989: 8971:, Bk. II, Chp. V, 417b18–418a25" 8959: 7268:Catechism of the Catholic Church 6099: 6085: 5773:nature as this would constitute 5374:in Rome, published a six volume 4530:view that happiness consists in 3404: 3392: 2974: 2962: 1970: 1962: 1954: 1929: 1863: 1851: 1843: 1733:St Dominic and St Thomas Aquinas 283: 258: 179: 77: 36: 14112:Christian theological movements 12876:Triumph of Saint Thomas Aquinas 12853:List of works by Thomas Aquinas 9415:. Newadvent.org. Archived from 9325:Homiletic & Pastoral Review 8929: 8899: 8887:from the original on 3 May 2009 8869: 8857: 8845:from the original on 7 May 2017 8827: 8797: 8767: 8741: 8719: 8697: 8667: 8627: 8597: 8567: 8555:from the original on 3 May 2009 8537: 8507: 8477: 8447: 8417: 8387: 8357: 8327: 8297: 8267: 8237: 8207: 8185: 8163: 8133: 8103: 8073: 8058: 8028: 8005: 7975: 7945: 7922: 7895: 7853: 7823: 7801: 7792: 7783: 7753: 7723: 7693: 7617:, I, Q.14, arts. 5, 6, & 9" 7572: 7542: 7512: 7482: 7452: 7422: 7392: 7362: 7332: 7310: 7284: 7260: 7230: 7171: 7141: 7078: 7048: 7023: 6993: 6963: 6933: 6920: 6890: 6864: 6838: 6808: 6718: 6696: 6666: 6617: 6590: 6560: 6534: 6503: 6473: 6116:List of works by Thomas Aquinas 6058:A History of Western Philosophy 5216:Meditations on First Philosophy 5185:Meditations on First Philosophy 5077:, which seemed, in the eyes of 4776:, which says that something is 4737: 4721:which makes them accept, while 4298: 4122:could only be obtained through 1766:Triumph of Saint Thomas Aquinas 55:or discuss these issues on the 14107:Catholic theology and doctrine 12821:Canonization of Thomas Aquinas 10529: 9578:Sharon M. Leon (5 June 2013). 8779:, II-I, Q.98, art.1 & 4–5" 6426: 6357: 6327: 6305: 6275: 6242: 6220: 6193: 6176:Thomistic sacramental theology 5110:Connection with Jewish thought 4893:Triumph of St Thomas Aquinas, 4774:correspondence theory of truth 4169:. God is the sole being whose 4154: 4028:Thomas Aquinas holds that the 3551: 3534:principle of non-contradiction 3519: 1673:The Oxford Handbook of Aquinas 1602:Canonization of Thomas Aquinas 13: 1: 12262: 10292:. Hyoomik.com. Archived from 10258:; Raymond James Long (1991). 8489:, II-I, Q.18, art.3 & 10" 6544:. Newadvent.org. 1 May 1909. 6187: 5945: 5835:24 Thomistic theses of Pius X 5743:Catholic University of Lublin 5509:as well as in the writing of 5484:took place from 1962 to 1965 5080:Homiletic and Pastoral Review 4854:would later be classified as 4673:and is meant for all humans. 4328:of man. For instance, as the 3043:philosopher, theologian, and 1916: 101:secondary or tertiary sources 12051:Ordinary language philosophy 10542: 8519:, II-I, Q.19, art.1 & 2" 7181:. Usccb.org. 13 March 2011. 6161:Rule according to higher law 6029: 5914: 5826:(1919–2001) and her husband 5501:(2002), by Battista Mondin, 5344:1325 to the Council of Trent 5118:sources. His main work, the 4676: 3872:, what a being's purpose is. 3858:, what a being's essence is. 3808: 3614:" that Aquinas gives is the 7: 13185:Theological intellectualism 12101:Contemporary utilitarianism 12016:Internalism and externalism 10458:Modern Thomistic Philosophy 10434:Garrigou-Lagrange, Réginald 10365:is available gratis online. 10136:" contains an excerpt from 10057:Anglican Theological Review 10029:Anglican Theological Review 9534:Upham, Christopher (2012). 9443:The Guide for the Perplexed 9224:. BRILL. 1997. p. 48. 6078: 6046:Thomist form of disputation 5850: 5172:, which was inaugurated by 4646:specifically given through 4239:(Latin: "pure actuality"). 3946: 3449: 3190:Libri Quattuor Sententiarum 1822:Saint Thomas Aquinas Church 1752:The Vision of Fray Lauterio 1739:San Pietro Martire Triptych 205:the claims made and adding 10: 14158: 13563:Principle of double effect 12800:Principle of double effect 11365:Svatantrika and Prasangika 11004: 10428:Reginald Garrigou-Lagrange 9536:"The Influence of Aquinas" 9495:A Short History of Thomism 9145:A Short History of Thomism 7303:and elsewhere, though the 7123:, I., Q.6., art.2 & 3" 6051:Thomism was criticized by 5993: 5949: 5918: 5854: 5784: 5551:Reginald Garrigou-Lagrange 5520: 5471:Réginald Garrigou-Lagrange 5388: 5285: 4616: 4567:principle of double effect 4320:definition of man as "the 4158: 4082:Argumentum ex contingentia 4021: 3637: 3555: 2017:Principle of Double Effect 1858:Catholic Church portal 418:Principle of double effect 14064:Eastern Catholic Churches 14058: 14030: 13970: 13959: 13941: 13923: 13900: 13877: 13822: 13803: 13792: 13766: 13694: 13633: 13430: 13207: 13177: 13139: 13096: 13058: 13051: 13028: 12962: 12902: 12847:Thomas Aquinas Dictionary 12813: 12778: 12702: 12691: 12633: 12559: 12511: 12411: 12373: 12320: 12287: 12278: 12274: 12257: 12207: 12119: 11957: 11948: 11881: 11664: 11655: 11633: 11588: 11530: 11482: 11436: 11427: 11390: 11261: 11126: 11073: 11064: 11014: 11010: 10999: 10938: 10910: 10867: 10819: 10776: 10729: 10701: 10653: 10625: 10587:Philosophy of mathematics 10577:Philosophy of information 10552: 10548: 10537: 10491:– Aquina's complete works 10216:. Accessed 2020 April 29. 10174:(2005), New York: Oxford. 9918:Vita quaerens intellectum 9185:Hinson, E. Glenn (1995). 9120:. Routledge. p. 95. 8021:24 September 2015 at the 7933:, Bk. I, 402a1–403b2, §1. 7278:26 September 2009 at the 6711:16 September 2009 at the 6069:and by supporters of the 5878:composition with potency. 5874:and intrinsic principles. 5806:founded by thinkers like 5727:transcendental philosophy 5539:strict observance Thomism 4939:opposed the ideas of the 4869: 4683:there is no contradiction 4671:replaces the Old Covenant 4550:to determine an action's 4416: 4405:The Catholic Encyclopedia 4086:argument from contingency 4073:, or the argument of the 4062:, or the argument of the 3785:All real things have the 3751:The Catholic Encyclopedia 3499:commentaries on Aristotle 3497:. He wrote comprehensive 1678:Thomas Aquinas Dictionary 512:Commentaries on Aristotle 14022:History of Protestantism 12892:Temptation of St. Thomas 12763:Verbum supernum prodiens 12649:De regno, ad regem Cypri 12642:Contra Errores Graecorum 10495:Bibliographia Thomistica 9664:Accessed 7 August 2015; 9643:Roselli, Salvatore Maria 9295:Kennedy, Daniel (1912). 8881:, Q.2, art.3, answer 19" 7910:26 November 2009 at the 7868:26 November 2009 at the 7816:28 February 2009 at the 7298:26 November 2009 at the 7005:, Bk. I, Chp. I, 1094a4" 6441:26 November 2009 at the 6320:26 November 2009 at the 6217:Accessed 25 October 2012 5747:phenomenological Thomism 4921:Faculty of Arts at Paris 4658:Aquinas argues that the 4445:Aquinas ascertained the 4146:Aquinas responds to the 3979:, or "lack of good", as 3633: 3622:definition of "man" is " 3504:He also adhered to some 3367:Protestant scholasticism 1759:Temptation of St. Thomas 588:Verbum supernum prodiens 518:De regno, ad regem Cypri 506:Contra Errores Graecorum 14076:Christianity portal 14017:Independent Catholicism 13925:Independent Catholicism 13190:Theological voluntarism 12858:Institutional namesakes 12056:Postanalytic philosophy 11997:Experimental philosophy 9853:Accessed 17 August 2013 9764:Accessed 30 August 2013 9740:, and Martin J. Healy, 9696:Accessed 30 August 2013 9614:Accessed 30 August 2013 8735:27 October 2014 at the 8643:29 October 2009 at the 8200:21 October 2012 at the 8178:21 October 2012 at the 8145:, II-I, Q. 109, art.10" 6605:19 January 2012 at the 6466:9 November 2011 at the 6258:29 October 2009 at the 5414:Giovanni Maria Cornoldi 5179:Discourse on the Method 5150:Guide for the Perplexed 4901:Before Aquinas' death, 4496:Roman Catholic theology 4355: 4268:) and others revealed ( 3610:Further, the usage of " 3379:Protoscholastic writing 3303:("Doctor Scholasticus") 3261:("Doctor Invincibilis") 2133:Theological determinism 1613:Congregatio de Auxiliis 14011:Protestant Reformation 13949:Western Rite Orthodoxy 13785:Protestant Reformation 13775:that developed in the 13706:Catholicism portal 12914:Catholicism portal 12805:View on the Sacraments 12189:Social constructionism 11201:Hellenistic philosophy 10617:Theoretical philosophy 10592:Philosophy of religion 10582:Philosophy of language 10382:10 August 2007 at the 10214:http://maritain.nd.edu 9969:Accessed 15 March 2013 9826:Accessed 27 March 2013 9510:Early Thomistic school 8067:The Recovery of Virtue 7325:7 October 2011 at the 7042:9 January 2010 at the 5989: 5704:transcendental Thomism 5698:Transcendental Thomism 5651:River Forest, Illinois 5532:Tommaso Maria Zigliara 5528:Neo-Scholastic Thomism 5517:Neo-Scholastic Thomism 5482:Second Vatican Council 5403:Tommaso Maria Zigliara 5331:First Thomistic School 5301: 5283: 5222: 5157:Scholarly perspectives 5075:Second Vatican Council 4898: 4852:epistemological theory 4766: 4710: 4612: 4610: 4595:just cause is required 4443: 4411: 4313: 4189:), He cannot have any 4144: 4004: 3921: 3882:, who thought that an 3842: 3678: 3538:principle of causality 3411:Catholicism portal 3279:("Doctor Universalis") 3112: 3086: 2969:Catholicism portal 2321:Gregory (of Nazianzus) 2185:Christian Neoplatonism 1923: 1731:Madonna and Child with 88:relies excessively on 14132:Christian terminology 13718:Philosophy portal 13533:Infused righteousness 12863:Pontifical University 12684:Summa contra Gentiles 12572:Philosophy portal 12091:Scientific skepticism 12071:Reformed epistemology 10597:Philosophy of science 10376:Postquam sanctissimus 9939:Accessed 5 Sept. 2013 9907:Accessed 5 Sept. 2013 9880:Accessed 9 April 2013 9304:Catholic Encyclopedia 9149:. CUA Press. p. 8839:, II-I, Q.106, art.4" 8809:, II-I, Q.107, art.2" 8609:, II-I, Q.93, art. 1" 8309:, II-I, Q.34., art.2" 8219:, supp., Q.93, art.1" 8115:, II-I, Q.109, art.2" 8065:Porter, Jean (1994). 7809:Summa contra Gentiles 7653:12 March 2013 at the 7318:Summa Contra Gentiles 7088:Summa Contra Gentiles 7060:, Bk. I, Lec. I, §10" 6874:Summa contra Gentiles 6766:28 April 2013 at the 6337:Summa contra Gentiles 6007:. But we do prove it 5841:Postquam sanctissimus 5579:Cracow Circle Thomism 5574:Cracow Circle Thomism 5296: 5235: 5206: 4892: 4741: 4695: 4606:, II-II, Q.40, art.1. 4591: 4427: 4363: 4306: 4291:of material things." 4159:Further information: 4128: 4108:teleological argument 3985: 3896: 3825: 3729:), and that which is 3643: 3556:Further information: 3399:Philosophy portal 3373:Problem of universals 3291:("Doctor Seraphicus") 3111: 3081: 2981:Philosophy portal 1911: 1870:Philosophy portal 1708:Charles Bridge statue 501:Summa contra Gentiles 362:Correspondence theory 14142:Western Christianity 14127:Christian philosophy 14005:Bohemian Reformation 13781:Western Roman Empire 13773:Christian traditions 13760:Western Christianity 13666:Doctor of the Church 13548:Ontological argument 12727:Ecce panis angelorum 11992:Critical rationalism 11699:Edo neo-Confucianism 11543:Acintya bheda abheda 11522:Renaissance humanism 11233:School of the Sextii 10607:Practical philosophy 10602:Political philosophy 10361:4 April 2016 at the 10001:chapter of his book 9929:on 28 September 2013 9686:on 27 September 2013 9463:on 27 September 2013 8707:, II-I, Q.91, art.4. 8679:, II-I, Q.95, art.1" 8656:, II-I, Q.91, art.2. 8579:, II-I, Q.90, art.4" 8429:, II-I, Q.24, art.4" 8399:, II-I, Q.24, art.1" 8369:, II-I, Q.24, art.2" 8279:, II-I, Q.22, art.3" 8085:, II-I, Q.62, art.2" 7938:4 April 2010 at the 7153:, II-I, Q.26, art.4" 6973:De aeternitate mundi 6704:De Principiis Naturæ 6235:5 April 2023 at the 5804:analytical tradition 5688:Aristotelian Thomism 5665:, preferably called 5647:River Forest Thomism 5641:River Forest Thomism 5563:Giovanni Ventimiglia 5360:Council of Trent to 5354:Denis the Carthusian 5116:Jewish philosophical 5015:Francisco de Vitoria 4897:,1471. Louvre, Paris 4862:cannot be made from 4743:"Whatever is in our 4681:Aquinas argues that 4583:Christian philosophy 4569:, formulated in the 4439:, I-II, Q.55, art.3. 4097:argument from degree 3672:De Principiis Naturæ 3295:Anselm of Canterbury 3249:("Doctor Angelicus") 3229:John Scotus Eriugena 3045:Doctor of the Church 2217:Second scholasticism 1807:Doctor of the Church 14043:Protestant theology 13902:Old Catholic Church 13787:in the 16th century 13493:Divine illumination 13149:Augustinian realism 13017:Theological virtues 12956:Catholic philosophy 12717:Creator ineffabilis 11563:Nimbarka Sampradaya 11474:Korean Confucianism 11221:Academic Skepticism 10393:5 June 2011 at the 10350:26 May 2011 at the 10318:(18 October 2009). 10132:5 June 2011 at the 10098:Reynolds, Stephen. 10009:5 June 2011 at the 9953:"The Cracow Circle" 9808:(15 October 2009). 9610:17 May 2014 at the 9419:on 22 February 2007 9063:. Op-stjoseph.org. 8973:. Op-stjoseph.org. 8913:. Op-stjoseph.org. 8883:. Op-stjoseph.org. 8751:. Op-stjoseph.org. 8712:4 July 2007 at the 8661:4 July 2007 at the 8551:. Op-stjoseph.org. 8339:, II-I, Q.2, art.6" 8249:, II-I, Q.5, art.5" 8195:, II-I, Q.5, art.1. 8173:, II-I, Q.5, art.3. 8040:, II-I, Q.3, art.1" 7987:, II-I, Q.3, art.2" 7903:De Ente et Essentia 7861:De Ente et Essentia 7648:, II-I, Q.3, art.1. 7293:De Ente et Essentia 6902:, II-I, Q.1, art.4" 6732:. Op-stjoseph.org. 6680:. Op-stjoseph.org. 6676:De Ente et Essentia 6627:De Ente et Essentia 6574:. Op-stjoseph.org. 6570:De Ente et Essentia 6517:. Op-stjoseph.org. 6513:De Ente et Essentia 6487:. Op-stjoseph.org. 6483:De Ente et Essentia 6434:De Ente et Essentia 6410:. Op-stjoseph.org. 6406:De Ente et Essentia 6341:. Op-stjoseph.org. 6313:De Ente et Essentia 6201:"Doctoris Angelici" 6181:Thomistic Institute 6171:School of Salamanca 6063:Catholic modernists 6015:separated intellect 5861:Non-physical entity 5820:Ludwig Wittgenstein 5759:ethical personalism 5683:University of Laval 5602:existential Thomism 5593:Existential Thomism 5421:Gaetano Sanseverino 5002:and his adherents. 4984:Bernard of Auvergne 4972:William Macclesfeld 4915:and a plurality of 4494:In accordance with 4467:theological virtues 4395:forma substantialis 4285:figurative language 4252:transcendent source 4173:is the same as His 4093:Argumentum ex gradu 4012:John the Evangelist 3961:, Aquinas defines " 3917:, II-I, Q.1, art.4. 3297:("Doctor Marianus") 3273:("The Commentator") 3255:("Doctor Subtilis") 2047:Liberation Theology 1948:Catholic philosophy 1797:School of Salamanca 658:St. Albertus Magnus 553:Creator ineffabilis 424:Aristotelian ethics 13978:Early Christianity 13887:Anglican Communion 13661:Islamic philosophy 13615:Trademark argument 13508:Formal distinction 13458:Augustinian values 13131:Analytical Thomism 13111:Christian humanism 12841:Analytical Thomism 12768:O salutaris hostia 12734:O sacrum convivium 12184:Post-structuralism 12086:Scientific realism 12041:Quinean naturalism 12021:Logical positivism 11977:Analytical Marxism 11196:Peripatetic school 11108:Chinese naturalism 10635:Aesthetic response 10562:Applied philosophy 10489:Corpus Thomisticum 10105:Project Canterbury 9413:, I, Q.46., art.1" 9328:. 24 December 2013 8728:Veritatis splendor 8014:Nicomachean Ethics 7765:, I., Q.10, art.2" 7675:, I, Q.14, art. 4" 7584:, I., Q.25, art.3" 7494:, I, Q.13, art. 7" 7464:, I, Q.13, art. 6" 7434:, I, Q.13, art. 1" 7404:, I, Q.13, art.11" 7058:Nicomachean Ethics 7030:Augustine of Hippo 7003:Nicomachean Ethics 6156:Alasdair MacIntyre 6093:Catholicism portal 6072:Nouvelle théologie 6042:proof by assertion 5824:Elizabeth Anscombe 5792:Analytical Thomism 5787:Analytical Thomism 5781:Analytical Thomism 5706:, associated with 5671:Charles De Koninck 5631:Eugene Fairweather 5446:John of St. Thomas 5376:Summa philosophica 5350:Albert the Great's 5278:St. Thomas Aquinas 5023:John of St. Thomas 4998:, particularly in 4949:William de la Mare 4899: 4801:into three parts: 4706:, I., Q.83, art.1. 4585:, the doctrine of 4338:specific qualities 4314: 4104:Argumentum ex fine 4060:Argumentum ex motu 3981:Augustine of Hippo 3954:Nicomachean Ethics 3868:(d) refers to the 3861:(c) refers to the 3854:(b) refers to the 3847:(a) refers to the 3558:Univocity of being 3347:Islamic philosophy 3267:("Doctor Eximius") 3209:Augustine of Hippo 3113: 2326:Gregory (of Nyssa) 2054:Christian Humanism 1924: 1725:Fiesole Altarpiece 1638:Analytical Thomism 672:Classical Thomists 593:O salutaris hostia 563:O sacrum convivium 467:Intrinsic finality 309:Apophatic theology 190:possibly contains 14084: 14083: 14048:Anglican theology 14038:Catholic theology 13957: 13956: 13915:Union of Scranton 13892:Anglo-Catholicism 13726: 13725: 13641:Catholic theology 13588:Seven deadly sins 13558:Peripatetic axiom 13468:Cartesian dualism 13203: 13202: 13169:Scotistic realism 13126:Neo-scholasticism 12922: 12921: 12836:Neo-scholasticism 12593: 12592: 12555: 12554: 12551: 12550: 12547: 12546: 12253: 12252: 12249: 12248: 12245: 12244: 11972:Analytic feminism 11944: 11943: 11906:Kierkegaardianism 11868:Transcendentalism 11828:Neo-scholasticism 11674:Classical Realism 11651: 11650: 11423: 11422: 11238:Neopythagoreanism 10995: 10994: 10991: 10990: 10612:Social philosophy 10048:Crouse, Robert D. 10024:Fairweather, E.R. 9591:978-0-226-03898-8 9385:. Newadvent.org. 9383:, I, Q.3, art. 7" 9093:. Newadvent.org. 9091:, I, Q.84, art.8" 9033:. Newadvent.org. 9031:, I, Q.84, art.7" 9003:. Newadvent.org. 9001:, I, Q.84, art.1" 8943:. Newadvent.org. 8941:, I, Q.16, art.6" 8841:. Newadvent.org. 8811:. Newadvent.org. 8781:. Newadvent.org. 8681:. Newadvent.org. 8611:. Newadvent.org. 8581:. Newadvent.org. 8521:. Newadvent.org. 8491:. Newadvent.org. 8461:. Newadvent.org. 8431:. Newadvent.org. 8401:. Newadvent.org. 8371:. Newadvent.org. 8341:. Newadvent.org. 8311:. Newadvent.org. 8281:. Newadvent.org. 8251:. Newadvent.org. 8221:. Newadvent.org. 8147:. Newadvent.org. 8117:. Newadvent.org. 8087:. Newadvent.org. 8042:. Newadvent.org. 7989:. Newadvent.org. 7959:. Newadvent.org. 7957:, I, Q.75, art.6" 7837:. Newadvent.org. 7811:, Bk. I, chp. 30. 7767:. Newadvent.org. 7737:. Newadvent.org. 7707:. Newadvent.org. 7677:. Newadvent.org. 7619:. Newadvent.org. 7586:. Newadvent.org. 7556:. Newadvent.org. 7526:. Newadvent.org. 7496:. Newadvent.org. 7466:. Newadvent.org. 7436:. Newadvent.org. 7406:. Newadvent.org. 7376:. Newadvent.org. 7346:. Newadvent.org. 7344:, I, Q.49, art.2" 7244:. Newadvent.org. 7214:. Newadvent.org. 7212:, I, Q.20, art.1" 7155:. Newadvent.org. 7125:. Newadvent.org. 7092:. Dhspriory.org. 7062:. Dhspriory.org. 7007:. Dhspriory.org. 6977:. Dhspriory.org. 6947:. Newadvent.org. 6945:, I, Q.46, art.2" 6904:. Newadvent.org. 6848:. Dhspriory.org. 6822:. Dhspriory.org. 6792:. Newadvent.org. 6790:, I, Q.44, art.1" 6631:. Dhspriory.org. 6600:, I, Q.75, art.5. 6386:978-0-8010-5815-8 6289:. Newadvent.org. 6230:, I, Q.85, art.2. 6126:Catholic theology 6107:Philosophy portal 5958:of the composite. 5843:of 27 July 1914, 5659:epistemologically 5635:John F. X. Knasas 5523:Neo-scholasticism 5507:John F. X. Knasas 5391:Neo-Scholasticism 5194:mind–body dualism 5007:Giovanni Capreolo 5000:William of Ockham 4976:Giles of Lessines 4925:condemned in 1277 4917:substantial forms 4761:peripatetic axiom 4644:moral imperatives 4193:, and He must be 4000:, I, Q.48, art.1. 3540:. Therefore, any 3447: 3446: 3362:Neo-scholasticism 3342:Catholic theology 3259:William of Ockham 3073:Doctoris Angelici 3062:medieval theology 3039:(1225–1274), the 3018: 3017: 2951: 2950: 2836:Garrigou-Lagrange 2145:Divine Attributes 1906: 1905: 1802:Catholic theology 1663:Index Thomisticus 1619:Neo-scholasticism 1327:Garrigou-Lagrange 541:Hymns and prayers 412:Peripatetic axiom 319:Divine simplicity 253: 252: 245: 235: 234: 227: 192:original research 173: 172: 165: 147: 70: 16:(Redirected from 14149: 14074: 14073: 13993:East–West Schism 13965: 13910:Union of Utrecht 13801: 13800: 13753: 13746: 13739: 13730: 13729: 13716: 13715: 13714: 13704: 13703: 13528:Homo unius libri 13473:Cogito, ergo sum 13463:Cardinal virtues 13164:Moderate realism 13056: 13055: 13046: 13045: 13040: 13039: 13034: 13033: 12972:Cardinal virtues 12949: 12942: 12935: 12926: 12925: 12912: 12911: 12794:Homo unius libri 12751:Sacris solemniis 12697: 12663:Summa Theologiae 12620: 12613: 12606: 12597: 12596: 12582: 12581: 12570: 12569: 12568: 12285: 12284: 12276: 12275: 12259: 12258: 12149:Frankfurt School 12096:Transactionalism 12046:Normative ethics 12026:Legal positivism 12002:Falsificationism 11987:Consequentialism 11982:Communitarianism 11955: 11954: 11823:New Confucianism 11662: 11661: 11469:Neo-Confucianism 11434: 11433: 11243:Second Sophistic 11228:Middle Platonism 11071: 11070: 11012: 11011: 11001: 11000: 10844:Epiphenomenalism 10711:Consequentialism 10645:Institutionalism 10550: 10549: 10539: 10538: 10524: 10517: 10510: 10501: 10500: 10487: 10453: 10410: 10404: 10398: 10372: 10366: 10345:The introduction 10342: 10336: 10335: 10333: 10331: 10312: 10306: 10305: 10303: 10301: 10296:on 10 March 2012 10286: 10280: 10277: 10251: 10223: 10217: 10210:Jacques Maritain 10206: 10200: 10199: 10197: 10195: 10187:(2 March 2015). 10181: 10175: 10168: 10162: 10160: 10123: 10117: 10116: 10114: 10112: 10095: 10089: 10088: 10086: 10084: 10044: 10038: 10037: 10020: 10014: 9997:faith and reason 9993: 9987: 9976: 9970: 9968: 9966: 9964: 9949: 9940: 9938: 9936: 9934: 9925:. Archived from 9914: 9908: 9906: 9904: 9902: 9887: 9881: 9879: 9877: 9875: 9860: 9854: 9852: 9850: 9848: 9833: 9827: 9825: 9823: 9821: 9802: 9765: 9755: 9749: 9730: 9724: 9723: 9721: 9719: 9703: 9697: 9695: 9693: 9691: 9682:. Archived from 9675: 9669: 9663: 9661: 9659: 9640: 9638: 9636: 9621: 9615: 9602: 9596: 9595: 9575: 9569: 9568: 9566: 9564: 9540:Oxford Handbooks 9531: 9525: 9524: 9513:. Priory Press. 9504: 9498: 9492: 9486: 9480: 9474: 9472: 9470: 9468: 9459:. Archived from 9453: 9447: 9435: 9429: 9428: 9426: 9424: 9405: 9399: 9398: 9396: 9394: 9375: 9369: 9368: 9366: 9364: 9344: 9338: 9337: 9335: 9333: 9316: 9310: 9308: 9300: 9292: 9283: 9275: 9269: 9264: 9258: 9255: 9249: 9242: 9236: 9235: 9218: 9212: 9207: 9201: 9200: 9182: 9176: 9171: 9165: 9164: 9148: 9138: 9132: 9131: 9113: 9107: 9106: 9104: 9102: 9083: 9077: 9076: 9074: 9072: 9053: 9047: 9046: 9044: 9042: 9023: 9017: 9016: 9014: 9012: 8993: 8987: 8986: 8984: 8982: 8963: 8957: 8956: 8954: 8952: 8933: 8927: 8926: 8924: 8922: 8903: 8897: 8896: 8894: 8892: 8873: 8867: 8861: 8855: 8854: 8852: 8850: 8831: 8825: 8824: 8822: 8820: 8801: 8795: 8794: 8792: 8790: 8771: 8765: 8764: 8762: 8760: 8745: 8739: 8723: 8717: 8701: 8695: 8694: 8692: 8690: 8671: 8665: 8631: 8625: 8624: 8622: 8620: 8601: 8595: 8594: 8592: 8590: 8571: 8565: 8564: 8562: 8560: 8541: 8535: 8534: 8532: 8530: 8511: 8505: 8504: 8502: 8500: 8481: 8475: 8474: 8472: 8470: 8451: 8445: 8444: 8442: 8440: 8421: 8415: 8414: 8412: 8410: 8391: 8385: 8384: 8382: 8380: 8361: 8355: 8354: 8352: 8350: 8331: 8325: 8324: 8322: 8320: 8301: 8295: 8294: 8292: 8290: 8271: 8265: 8264: 8262: 8260: 8241: 8235: 8234: 8232: 8230: 8211: 8205: 8189: 8183: 8167: 8161: 8160: 8158: 8156: 8137: 8131: 8130: 8128: 8126: 8107: 8101: 8100: 8098: 8096: 8077: 8071: 8070: 8062: 8056: 8055: 8053: 8051: 8032: 8026: 8016:, Lec. 10, §130. 8009: 8003: 8002: 8000: 7998: 7979: 7973: 7972: 7970: 7968: 7949: 7943: 7926: 7920: 7899: 7893: 7857: 7851: 7850: 7848: 7846: 7835:, I, Q.1, art.9" 7827: 7821: 7805: 7799: 7796: 7790: 7787: 7781: 7780: 7778: 7776: 7757: 7751: 7750: 7748: 7746: 7727: 7721: 7720: 7718: 7716: 7697: 7691: 7690: 7688: 7686: 7667: 7658: 7642: 7633: 7632: 7630: 7628: 7609: 7600: 7599: 7597: 7595: 7576: 7570: 7569: 7567: 7565: 7546: 7540: 7539: 7537: 7535: 7516: 7510: 7509: 7507: 7505: 7486: 7480: 7479: 7477: 7475: 7456: 7450: 7449: 7447: 7445: 7426: 7420: 7419: 7417: 7415: 7396: 7390: 7389: 7387: 7385: 7374:, I, Q.3, art.4" 7366: 7360: 7359: 7357: 7355: 7336: 7330: 7320:, Bk. III, Q.10. 7314: 7308: 7288: 7282: 7264: 7258: 7257: 7255: 7253: 7234: 7228: 7227: 7225: 7223: 7204: 7195: 7194: 7192: 7190: 7175: 7169: 7168: 7166: 7164: 7145: 7139: 7138: 7136: 7134: 7115: 7106: 7105: 7103: 7101: 7082: 7076: 7075: 7073: 7071: 7052: 7046: 7027: 7021: 7020: 7018: 7016: 6997: 6991: 6990: 6988: 6986: 6967: 6961: 6960: 6958: 6956: 6937: 6931: 6924: 6918: 6917: 6915: 6913: 6894: 6888: 6887: 6868: 6862: 6861: 6859: 6857: 6842: 6836: 6835: 6833: 6831: 6812: 6806: 6805: 6803: 6801: 6782: 6771: 6761:, I, Q.2, art.3. 6755: 6746: 6745: 6743: 6741: 6722: 6716: 6700: 6694: 6693: 6691: 6689: 6670: 6664: 6654: 6645: 6644: 6642: 6640: 6621: 6615: 6612:to be what it is 6594: 6588: 6587: 6585: 6583: 6564: 6558: 6557: 6555: 6553: 6538: 6532: 6530: 6528: 6526: 6507: 6501: 6500: 6498: 6496: 6477: 6471: 6461:, I, Q.3, art.4. 6455: 6446: 6430: 6424: 6423: 6421: 6419: 6400: 6391: 6390: 6374: 6361: 6355: 6354: 6352: 6350: 6331: 6325: 6309: 6303: 6302: 6300: 6298: 6287:, I, Q.6, art.4" 6279: 6273: 6246: 6240: 6224: 6218: 6216: 6214: 6212: 6197: 6109: 6104: 6103: 6102: 6095: 6090: 6089: 6053:Bertrand Russell 5839:With the decree 5812:Bertrand Russell 5761:of writers like 5751:phenomenological 5716:Bernard Lonergan 5655:natural sciences 5615:Jacques Maritain 5325:Council of Trent 5281: 5231:G. K. Chesterton 5225:G. K. Chesterton 5220: 5121:Summa Theologica 5039:Francisco Suárez 4988:Thomas of Sutton 4937:Franciscan Order 4874:Aquinas shifted 4836:Summa Theologica 4764: 4708: 4608: 4560:consequentialist 4556:deontologicalist 4447:cardinal virtues 4441: 4409: 4350:substantial form 4281:sacred scripture 4265:Deus absconditus 4142: 4140:, I, Q.2, art.2. 4116:sacred mysteries 4047:Summa Theologica 4030:existence of God 4018:Existence of God 4002: 3938:, held that the 3919: 3884:infinite regress 3840: 3801:and therefore a 3772:substantial form 3676: 3600:informal fallacy 3493:terminology and 3439: 3432: 3425: 3409: 3408: 3397: 3396: 3395: 3337:Franciscan Order 3265:Francisco Suárez 3169:Summa Grammatica 3155:Summa Theologica 3088: 3087: 3057:Summa Theologica 3010: 3003: 2996: 2979: 2978: 2977: 2967: 2966: 2356:John of Damascus 2264: 2263: 2094:Moderate realism 2002:Cardinal virtues 1974: 1973: 1969: 1966: 1965: 1961: 1958: 1957: 1933: 1926: 1925: 1921: 1918: 1898: 1891: 1884: 1868: 1867: 1866: 1856: 1855: 1847: 1713:Cortona Triptych 1357:von Donnersmarck 623:Pseudo-Dionysius 578:Sacris solemniis 514: 489:Summa Theologica 419: 388: 387:Substantial form 374:Substance theory 287: 262: 255: 254: 248: 241: 230: 223: 219: 216: 210: 207:inline citations 183: 182: 175: 168: 161: 157: 154: 148: 146: 105: 81: 73: 62: 40: 39: 32: 21: 14157: 14156: 14152: 14151: 14150: 14148: 14147: 14146: 14102:Aristotelianism 14087: 14086: 14085: 14080: 14068: 14054: 14026: 13966: 13953: 13937: 13919: 13896: 13873: 13818: 13805:Catholic Church 13795: 13788: 13769:Cultural sphere 13762: 13757: 13727: 13722: 13712: 13710: 13698: 13690: 13651:Aristotelianism 13629: 13478:Dehellenization 13426: 13199: 13195:Foundationalism 13173: 13135: 13092: 13047: 13043: 13041: 13037: 13035: 13031: 13026: 13012:Social teaching 12958: 12953: 12923: 12918: 12906: 12898: 12895:(1632 painting) 12887:(1631 painting) 12879:(1323 painting) 12809: 12774: 12756:Panis angelicus 12712:Adoro te devote 12704: 12698: 12689: 12675:Treatise on Law 12629: 12624: 12594: 12589: 12566: 12564: 12543: 12507: 12407: 12369: 12316: 12270: 12269: 12241: 12230:Russian cosmism 12203: 12199:Western Marxism 12164:New Historicism 12129:Critical theory 12115: 12111:Wittgensteinian 12007:Foundationalism 11940: 11877: 11858:Social contract 11714:Foundationalism 11647: 11629: 11613:Illuminationism 11598:Aristotelianism 11584: 11573:Vishishtadvaita 11526: 11478: 11419: 11386: 11257: 11186:Megarian school 11181:Eretrian school 11122: 11083:Agriculturalism 11060: 11006: 10987: 10934: 10906: 10863: 10815: 10772: 10756:Incompatibilism 10725: 10697: 10649: 10621: 10544: 10533: 10528: 10485: 10482: 10450: 10418: 10416:Further reading 10413: 10405: 10401: 10395:Wayback Machine 10384:Wayback Machine 10373: 10369: 10363:Wayback Machine 10352:Wayback Machine 10343: 10339: 10329: 10327: 10313: 10309: 10299: 10297: 10288: 10287: 10283: 10274: 10256:Benedict Ashley 10230:Benedict Ashley 10224: 10220: 10207: 10203: 10193: 10191: 10182: 10178: 10169: 10165: 10139:Benedict Ashley 10134:Wayback Machine 10124: 10120: 10110: 10108: 10096: 10092: 10082: 10080: 10045: 10041: 10021: 10017: 10011:Wayback Machine 9994: 9990: 9977: 9973: 9962: 9960: 9951: 9950: 9943: 9932: 9930: 9921: 9915: 9911: 9900: 9898: 9889: 9888: 9884: 9873: 9871: 9862: 9861: 9857: 9846: 9844: 9835: 9834: 9830: 9819: 9817: 9803: 9768: 9756: 9752: 9731: 9727: 9717: 9715: 9704: 9700: 9689: 9687: 9678: 9676: 9672: 9657: 9655: 9646: 9634: 9632: 9623: 9622: 9618: 9612:Wayback Machine 9603: 9599: 9592: 9576: 9572: 9562: 9560: 9558: 9532: 9528: 9521: 9505: 9501: 9493: 9489: 9481: 9477: 9466: 9464: 9455: 9454: 9450: 9436: 9432: 9422: 9420: 9407: 9406: 9402: 9392: 9390: 9377: 9376: 9372: 9362: 9360: 9345: 9341: 9331: 9329: 9318: 9317: 9313: 9298:"Thomism" 9293: 9286: 9276: 9272: 9265: 9261: 9256: 9252: 9243: 9239: 9232: 9220: 9219: 9215: 9208: 9204: 9197: 9183: 9179: 9172: 9168: 9161: 9139: 9135: 9128: 9114: 9110: 9100: 9098: 9085: 9084: 9080: 9070: 9068: 9055: 9054: 9050: 9040: 9038: 9025: 9024: 9020: 9010: 9008: 8995: 8994: 8990: 8980: 8978: 8965: 8964: 8960: 8950: 8948: 8935: 8934: 8930: 8920: 8918: 8911:, Q. 1, art. 3" 8905: 8904: 8900: 8890: 8888: 8875: 8874: 8870: 8862: 8858: 8848: 8846: 8833: 8832: 8828: 8818: 8816: 8803: 8802: 8798: 8788: 8786: 8773: 8772: 8768: 8758: 8756: 8747: 8746: 8742: 8737:Wayback Machine 8724: 8720: 8714:Wayback Machine 8702: 8698: 8688: 8686: 8673: 8672: 8668: 8663:Wayback Machine 8645:Wayback Machine 8632: 8628: 8618: 8616: 8603: 8602: 8598: 8588: 8586: 8573: 8572: 8568: 8558: 8556: 8549:, Q. 23, art.7" 8543: 8542: 8538: 8528: 8526: 8513: 8512: 8508: 8498: 8496: 8483: 8482: 8478: 8468: 8466: 8453: 8452: 8448: 8438: 8436: 8423: 8422: 8418: 8408: 8406: 8393: 8392: 8388: 8378: 8376: 8363: 8362: 8358: 8348: 8346: 8333: 8332: 8328: 8318: 8316: 8303: 8302: 8298: 8288: 8286: 8273: 8272: 8268: 8258: 8256: 8243: 8242: 8238: 8228: 8226: 8213: 8212: 8208: 8202:Wayback Machine 8190: 8186: 8180:Wayback Machine 8168: 8164: 8154: 8152: 8139: 8138: 8134: 8124: 8122: 8109: 8108: 8104: 8094: 8092: 8079: 8078: 8074: 8063: 8059: 8049: 8047: 8034: 8033: 8029: 8023:Wayback Machine 8010: 8006: 7996: 7994: 7981: 7980: 7976: 7966: 7964: 7951: 7950: 7946: 7940:Wayback Machine 7927: 7923: 7912:Wayback Machine 7900: 7896: 7878:the Commentator 7870:Wayback Machine 7858: 7854: 7844: 7842: 7829: 7828: 7824: 7818:Wayback Machine 7806: 7802: 7797: 7793: 7788: 7784: 7774: 7772: 7759: 7758: 7754: 7744: 7742: 7729: 7728: 7724: 7714: 7712: 7699: 7698: 7694: 7684: 7682: 7669: 7668: 7661: 7655:Wayback Machine 7643: 7636: 7626: 7624: 7611: 7610: 7603: 7593: 7591: 7578: 7577: 7573: 7563: 7561: 7548: 7547: 7543: 7533: 7531: 7518: 7517: 7513: 7503: 7501: 7488: 7487: 7483: 7473: 7471: 7458: 7457: 7453: 7443: 7441: 7428: 7427: 7423: 7413: 7411: 7398: 7397: 7393: 7383: 7381: 7368: 7367: 7363: 7353: 7351: 7338: 7337: 7333: 7327:Wayback Machine 7315: 7311: 7300:Wayback Machine 7289: 7285: 7280:Wayback Machine 7265: 7261: 7251: 7249: 7236: 7235: 7231: 7221: 7219: 7206: 7205: 7198: 7188: 7186: 7177: 7176: 7172: 7162: 7160: 7147: 7146: 7142: 7132: 7130: 7117: 7116: 7109: 7099: 7097: 7084: 7083: 7079: 7069: 7067: 7054: 7053: 7049: 7044:Wayback Machine 7028: 7024: 7014: 7012: 6999: 6998: 6994: 6984: 6982: 6969: 6968: 6964: 6954: 6952: 6939: 6938: 6934: 6925: 6921: 6911: 6909: 6896: 6895: 6891: 6870: 6869: 6865: 6855: 6853: 6844: 6843: 6839: 6829: 6827: 6814: 6813: 6809: 6799: 6797: 6784: 6783: 6774: 6768:Wayback Machine 6756: 6749: 6739: 6737: 6724: 6723: 6719: 6713:Wayback Machine 6701: 6697: 6687: 6685: 6672: 6671: 6667: 6655: 6648: 6638: 6636: 6623: 6622: 6618: 6607:Wayback Machine 6595: 6591: 6581: 6579: 6566: 6565: 6561: 6551: 6549: 6540: 6539: 6535: 6524: 6522: 6509: 6508: 6504: 6494: 6492: 6479: 6478: 6474: 6468:Wayback Machine 6456: 6449: 6443:Wayback Machine 6431: 6427: 6417: 6415: 6402: 6401: 6394: 6387: 6362: 6358: 6348: 6346: 6333: 6332: 6328: 6322:Wayback Machine 6310: 6306: 6296: 6294: 6281: 6280: 6276: 6260:Wayback Machine 6251:Summa Theologiæ 6247: 6243: 6237:Wayback Machine 6225: 6221: 6210: 6208: 6199: 6198: 6194: 6190: 6185: 6105: 6100: 6098: 6091: 6084: 6081: 6032: 5998: 5992: 5954: 5948: 5923: 5917: 5863: 5853: 5837: 5789: 5783: 5736: 5714:(1904–84), and 5708:Joseph Maréchal 5700: 5675:Benedict Ashley 5643: 5595: 5576: 5547:Martin Grabmann 5525: 5519: 5495: 5450:Martin Grabmann 5393: 5387: 5365: 5346: 5338:Dominican Order 5333: 5312:Dominican Order 5292:Dominican Order 5288: 5282: 5275: 5227: 5221: 5218:, Med. II, §13. 5213: 5166: 5159: 5137:Jewish theology 5112: 5104:Mind and Matter 5037:, particularly 5019:Domingo de Soto 5009:(1380–1444) or 4980:John of Quidort 4968:Albertus Magnus 4961:Jon Duns Scotus 4907:Bishop of Paris 4903:Stephen Tempier 4895:Benozzo Gozzoli 4872: 4765: 4755: 4740: 4709: 4701: 4679: 4660:Mosaic covenant 4621: 4619:Treatise on Law 4615: 4609: 4601: 4565:Of note is the 4513:beatific vision 4442: 4434: 4419: 4410: 4401: 4358: 4322:rational animal 4309:Summa Theologiæ 4301: 4163: 4157: 4148:problem of evil 4143: 4135: 4044:) found in the 4026: 4020: 4003: 3995: 3973:is nothing but 3949: 3920: 3912: 3899:The Philosopher 3863:efficient cause 3841: 3836: 3811: 3677: 3669: 3655:. The other is 3642: 3636: 3624:rational animal 3564: 3554: 3522: 3452: 3443: 3403: 3393: 3391: 3384: 3383: 3332:Dominican Order 3327:Aristotelianism 3315: 3307: 3306: 3277:Albertus Magnus 3242: 3234: 3233: 3204: 3196: 3195: 3149: 3141: 3140: 3121: 3066:Catholic Church 3035:and thought of 3014: 2985: 2975: 2973: 2961: 2953: 2952: 2947: 2946: 2945: 2780: 2772: 2771: 2770: 2590: 2582: 2581: 2580: 2400: 2392: 2391: 2390: 2270: 2261: 2251: 2250: 2158: 2150: 2149: 2079: 2069: 2068: 2042:Social teaching 1997: 1987: 1971: 1967: 1963: 1959: 1955: 1919: 1902: 1864: 1862: 1850: 1836: 1835: 1792:Dominican Order 1787:Aristotelianism 1782: 1781: 1772: 1771: 1732: 1698:1476 Altarpiece 1693: 1692: 1683: 1682: 1658: 1657: 1648: 1647: 1597: 1596: 1587: 1586: 1232: 1231: 1220: 1219: 675: 674: 663: 662: 608: 607: 598: 597: 583:Panis angelicus 548:Adoro te devote 543: 542: 533: 532: 510: 494:Treatise on Law 484: 483: 472: 471: 417: 386: 331:Beatific vision 299: 298: 249: 238: 237: 236: 231: 220: 214: 211: 196: 184: 180: 169: 158: 152: 149: 106: 104: 98: 94:primary sources 82: 41: 37: 28: 23: 22: 15: 12: 11: 5: 14155: 14145: 14144: 14139: 14134: 14129: 14124: 14119: 14114: 14109: 14104: 14099: 14082: 14081: 14079: 14078: 14066: 14059: 14056: 14055: 14053: 14052: 14051: 14050: 14040: 14034: 14032: 14028: 14027: 14025: 14024: 14019: 14014: 14013:(16th century) 14008: 14007:(15th century) 14002: 13999:Western Schism 13996: 13990: 13985: 13980: 13974: 13972: 13968: 13967: 13960: 13958: 13955: 13954: 13952: 13951: 13945: 13943: 13939: 13938: 13936: 13935: 13929: 13927: 13921: 13920: 13918: 13917: 13912: 13906: 13904: 13898: 13897: 13895: 13894: 13889: 13883: 13881: 13875: 13874: 13872: 13871: 13864: 13862:Pentecostalism 13859: 13854: 13849: 13844: 13839: 13834: 13828: 13826: 13820: 13819: 13817: 13816: 13810: 13808: 13798: 13790: 13789: 13767: 13764: 13763: 13756: 13755: 13748: 13741: 13733: 13724: 13723: 13721: 13720: 13708: 13695: 13692: 13691: 13689: 13688: 13683: 13678: 13673: 13668: 13663: 13658: 13653: 13648: 13643: 13637: 13635: 13631: 13630: 13628: 13627: 13622: 13617: 13612: 13611: 13610: 13605: 13595: 13590: 13585: 13580: 13575: 13570: 13565: 13560: 13555: 13553:Pascal's wager 13550: 13545: 13540: 13535: 13530: 13525: 13520: 13515: 13513:Guardian angel 13510: 13505: 13500: 13495: 13490: 13485: 13480: 13475: 13470: 13465: 13460: 13455: 13450: 13445: 13440: 13434: 13432: 13428: 13427: 13425: 13424: 13419: 13414: 13409: 13404: 13399: 13394: 13389: 13384: 13379: 13374: 13369: 13364: 13359: 13354: 13349: 13344: 13339: 13334: 13329: 13324: 13319: 13314: 13309: 13304: 13299: 13294: 13289: 13284: 13279: 13274: 13269: 13264: 13259: 13254: 13249: 13244: 13239: 13234: 13229: 13224: 13219: 13213: 13211: 13205: 13204: 13201: 13200: 13198: 13197: 13192: 13187: 13181: 13179: 13175: 13174: 13172: 13171: 13166: 13161: 13156: 13151: 13145: 13143: 13137: 13136: 13134: 13133: 13128: 13123: 13118: 13113: 13108: 13102: 13100: 13094: 13093: 13091: 13090: 13085: 13080: 13075: 13070: 13068:Augustinianism 13064: 13062: 13053: 13049: 13048: 13029: 13027: 13025: 13024: 13019: 13014: 13009: 13004: 12999: 12994: 12989: 12984: 12979: 12977:Divine command 12974: 12968: 12966: 12960: 12959: 12952: 12951: 12944: 12937: 12929: 12920: 12919: 12917: 12916: 12903: 12900: 12899: 12897: 12896: 12888: 12880: 12872: 12871: 12870: 12865: 12855: 12850: 12843: 12838: 12833: 12831:Editio Leonina 12828: 12823: 12817: 12815: 12811: 12810: 12808: 12807: 12802: 12797: 12790: 12782: 12780: 12776: 12775: 12773: 12772: 12771: 12770: 12760: 12759: 12758: 12748: 12747: 12746: 12736: 12731: 12730: 12729: 12719: 12714: 12708: 12706: 12700: 12699: 12692: 12690: 12688: 12687: 12680: 12679: 12678: 12671: 12659: 12652: 12645: 12637: 12635: 12631: 12630: 12627:Thomas Aquinas 12623: 12622: 12615: 12608: 12600: 12591: 12590: 12588: 12587: 12575: 12560: 12557: 12556: 12553: 12552: 12549: 12548: 12545: 12544: 12542: 12541: 12536: 12531: 12526: 12521: 12515: 12513: 12509: 12508: 12506: 12505: 12500: 12495: 12490: 12485: 12480: 12475: 12470: 12465: 12460: 12455: 12450: 12445: 12440: 12439: 12438: 12428: 12423: 12417: 12415: 12409: 12408: 12406: 12405: 12400: 12395: 12390: 12385: 12379: 12377: 12375:Middle Eastern 12371: 12370: 12368: 12367: 12362: 12357: 12352: 12347: 12342: 12337: 12332: 12326: 12324: 12318: 12317: 12315: 12314: 12309: 12304: 12299: 12293: 12291: 12282: 12272: 12271: 12268: 12267: 12263: 12255: 12254: 12251: 12250: 12247: 12246: 12243: 12242: 12240: 12239: 12232: 12227: 12222: 12217: 12211: 12209: 12205: 12204: 12202: 12201: 12196: 12191: 12186: 12181: 12176: 12171: 12166: 12161: 12156: 12151: 12146: 12141: 12139:Existentialism 12136: 12134:Deconstruction 12131: 12125: 12123: 12117: 12116: 12114: 12113: 12108: 12103: 12098: 12093: 12088: 12083: 12078: 12073: 12068: 12063: 12058: 12053: 12048: 12043: 12038: 12033: 12028: 12023: 12018: 12013: 12004: 11999: 11994: 11989: 11984: 11979: 11974: 11969: 11967:Applied ethics 11963: 11961: 11952: 11946: 11945: 11942: 11941: 11939: 11938: 11933: 11931:Nietzscheanism 11928: 11923: 11918: 11913: 11908: 11903: 11902: 11901: 11891: 11885: 11883: 11879: 11878: 11876: 11875: 11873:Utilitarianism 11870: 11865: 11860: 11855: 11850: 11845: 11840: 11835: 11830: 11825: 11820: 11815: 11810: 11805: 11800: 11795: 11790: 11785: 11780: 11775: 11774: 11773: 11771:Transcendental 11768: 11763: 11758: 11753: 11748: 11738: 11737: 11736: 11726: 11721: 11716: 11711: 11709:Existentialism 11706: 11701: 11696: 11691: 11686: 11681: 11676: 11671: 11665: 11659: 11653: 11652: 11649: 11648: 11646: 11645: 11639: 11637: 11631: 11630: 11628: 11627: 11622: 11615: 11610: 11605: 11600: 11594: 11592: 11586: 11585: 11583: 11582: 11577: 11576: 11575: 11570: 11565: 11560: 11555: 11550: 11545: 11534: 11532: 11528: 11527: 11525: 11524: 11519: 11514: 11509: 11504: 11499: 11497:Augustinianism 11494: 11488: 11486: 11480: 11479: 11477: 11476: 11471: 11466: 11461: 11456: 11451: 11446: 11440: 11438: 11431: 11425: 11424: 11421: 11420: 11418: 11417: 11412: 11410:Zoroastrianism 11407: 11402: 11396: 11394: 11388: 11387: 11385: 11384: 11383: 11382: 11377: 11372: 11367: 11362: 11357: 11352: 11347: 11342: 11332: 11331: 11330: 11325: 11315: 11314: 11313: 11308: 11303: 11298: 11293: 11288: 11283: 11278: 11267: 11265: 11259: 11258: 11256: 11255: 11253:Church Fathers 11250: 11245: 11240: 11235: 11230: 11225: 11224: 11223: 11218: 11213: 11208: 11198: 11193: 11188: 11183: 11178: 11173: 11168: 11167: 11166: 11161: 11156: 11151: 11146: 11135: 11133: 11124: 11123: 11121: 11120: 11115: 11110: 11105: 11100: 11095: 11090: 11085: 11079: 11077: 11068: 11062: 11061: 11059: 11058: 11057: 11056: 11051: 11046: 11041: 11036: 11026: 11020: 11018: 11008: 11007: 10997: 10996: 10993: 10992: 10989: 10988: 10986: 10985: 10980: 10975: 10970: 10965: 10960: 10955: 10950: 10944: 10942: 10936: 10935: 10933: 10932: 10927: 10922: 10916: 10914: 10908: 10907: 10905: 10904: 10899: 10894: 10889: 10884: 10879: 10873: 10871: 10865: 10864: 10862: 10861: 10856: 10851: 10846: 10841: 10836: 10831: 10825: 10823: 10817: 10816: 10814: 10813: 10808: 10803: 10798: 10793: 10788: 10782: 10780: 10774: 10773: 10771: 10770: 10768:Libertarianism 10765: 10764: 10763: 10753: 10752: 10751: 10741: 10735: 10733: 10727: 10726: 10724: 10723: 10718: 10713: 10707: 10705: 10699: 10698: 10696: 10695: 10690: 10685: 10680: 10675: 10670: 10665: 10659: 10657: 10651: 10650: 10648: 10647: 10642: 10637: 10631: 10629: 10623: 10622: 10620: 10619: 10614: 10609: 10604: 10599: 10594: 10589: 10584: 10579: 10574: 10572:Metaphilosophy 10569: 10564: 10558: 10556: 10546: 10545: 10535: 10534: 10527: 10526: 10519: 10512: 10504: 10498: 10497: 10492: 10481: 10480:External links 10478: 10477: 10476: 10467: 10462: 10454: 10448: 10430: 10417: 10414: 10412: 10411: 10399: 10367: 10337: 10307: 10281: 10279: 10278: 10272: 10252: 10218: 10201: 10176: 10163: 10118: 10090: 10039: 10015: 9988: 9971: 9941: 9909: 9882: 9855: 9828: 9766: 9750: 9725: 9698: 9670: 9616: 9597: 9590: 9570: 9557:978-0195326093 9556: 9526: 9519: 9499: 9487: 9475: 9448: 9430: 9400: 9370: 9355:. Vatican.va. 9351:Fides et ratio 9347:John Paul II. 9339: 9311: 9284: 9270: 9259: 9250: 9237: 9230: 9213: 9202: 9195: 9177: 9166: 9159: 9133: 9126: 9108: 9078: 9048: 9018: 8988: 8958: 8928: 8898: 8868: 8856: 8826: 8796: 8766: 8740: 8718: 8696: 8666: 8634:Thomas Aquinas 8626: 8596: 8566: 8536: 8506: 8476: 8459:, II-II, Q.36" 8446: 8416: 8386: 8356: 8326: 8296: 8266: 8236: 8206: 8184: 8162: 8132: 8102: 8072: 8057: 8027: 8004: 7974: 7944: 7921: 7894: 7852: 7822: 7800: 7791: 7782: 7752: 7722: 7692: 7659: 7634: 7601: 7571: 7541: 7511: 7481: 7451: 7421: 7391: 7361: 7331: 7309: 7283: 7259: 7229: 7196: 7170: 7140: 7107: 7077: 7047: 7022: 6992: 6962: 6932: 6919: 6889: 6863: 6837: 6807: 6772: 6747: 6717: 6695: 6665: 6646: 6616: 6589: 6559: 6533: 6502: 6472: 6447: 6425: 6392: 6385: 6356: 6339:, II, chp. 91" 6326: 6304: 6274: 6253:, Q.84, art.7. 6241: 6219: 6191: 6189: 6186: 6184: 6183: 6178: 6173: 6168: 6163: 6158: 6153: 6148: 6143: 6138: 6133: 6128: 6123: 6118: 6112: 6111: 6110: 6096: 6080: 6077: 6031: 6028: 6027: 6026: 6022: 6018: 5991: 5988: 5987: 5986: 5982: 5978: 5974: 5970: 5966: 5962: 5959: 5947: 5944: 5943: 5942: 5938: 5935: 5931: 5927: 5916: 5913: 5912: 5911: 5900: 5897: 5893: 5886: 5883: 5879: 5875: 5872:act as primary 5852: 5849: 5836: 5833: 5785:Main article: 5782: 5779: 5755:Edmund Husserl 5739:Lublin Thomism 5735: 5734:Lublin Thomism 5732: 5699: 5696: 5692:Ralph McInerny 5642: 5639: 5623:existentialism 5606:Cornelio Fabro 5598:Étienne Gilson 5594: 5591: 5575: 5572: 5555:Cornelio Fabro 5521:Main article: 5518: 5515: 5494: 5491: 5486:Cornelio Fabro 5433:Aeterni Patris 5418:secular priest 5410:Josef Kleutgen 5389:Main article: 5386: 5383:Aeterni Patris 5380: 5364: 5362:Aeterni Patris 5358: 5345: 5342: 5332: 5329: 5287: 5284: 5273: 5226: 5223: 5211: 5174:René Descartes 5165: 5164:René Descartes 5162: 5158: 5155: 5111: 5108: 5096:Walter Freeman 5058:Aeterni Patris 5043:Luis de Molina 5031:Salmanticenses 5011:Tommaso de Vio 4953:Henry of Ghent 4871: 4868: 4797:) divides the 4757:Thomas Aquinas 4753: 4739: 4736: 4723:Luis de Molina 4699: 4685:between God's 4678: 4675: 4666:; whereas the 4652: 4651: 4637: 4634: 4628: 4617:Main article: 4614: 4611: 4599: 4524:John Damascene 4432: 4418: 4415: 4399: 4357: 4354: 4300: 4297: 4271:Deus revelatus 4179:I Am that I Am 4161:Analogia entis 4156: 4153: 4133: 4112: 4111: 4100: 4089: 4078: 4067: 4022:Main article: 4019: 4016: 3993: 3948: 3945: 3910: 3880:ancient Greeks 3876: 3875: 3874: 3873: 3866: 3859: 3852: 3849:material cause 3834: 3810: 3807: 3667: 3635: 3632: 3608: 3607: 3593: 3586: 3562:Analogia entis 3553: 3550: 3521: 3518: 3455:Thomas Aquinas 3451: 3448: 3445: 3444: 3442: 3441: 3434: 3427: 3419: 3416: 3415: 3414: 3413: 3401: 3386: 3385: 3382: 3381: 3376: 3369: 3364: 3359: 3354: 3349: 3344: 3339: 3334: 3329: 3324: 3316: 3313: 3312: 3309: 3308: 3305: 3304: 3298: 3292: 3286: 3285:("The Master") 3280: 3274: 3268: 3262: 3256: 3250: 3247:Thomas Aquinas 3243: 3240: 3239: 3236: 3235: 3232: 3231: 3226: 3224:Alcuin of York 3221: 3219:Pope Gregory I 3216: 3211: 3205: 3202: 3201: 3198: 3197: 3194: 3193: 3186: 3183:Opus Oxoniense 3179: 3172: 3165: 3158: 3150: 3147: 3146: 3143: 3142: 3139: 3138: 3133: 3128: 3122: 3119: 3118: 3115: 3114: 3104: 3103: 3097: 3096: 3068:. In the 1914 3037:Thomas Aquinas 3016: 3015: 3013: 3012: 3005: 2998: 2990: 2987: 2986: 2984: 2983: 2971: 2958: 2955: 2954: 2949: 2948: 2944: 2943: 2938: 2933: 2928: 2923: 2918: 2913: 2908: 2903: 2898: 2893: 2888: 2883: 2878: 2873: 2868: 2863: 2858: 2853: 2848: 2843: 2838: 2833: 2828: 2823: 2818: 2813: 2808: 2803: 2798: 2793: 2788: 2782: 2781: 2778: 2777: 2774: 2773: 2769: 2768: 2763: 2758: 2753: 2748: 2743: 2738: 2733: 2728: 2723: 2718: 2713: 2708: 2703: 2698: 2693: 2688: 2683: 2678: 2673: 2668: 2663: 2658: 2653: 2648: 2643: 2638: 2633: 2628: 2623: 2618: 2613: 2608: 2603: 2598: 2592: 2591: 2588: 2587: 2584: 2583: 2579: 2578: 2573: 2568: 2563: 2558: 2553: 2548: 2543: 2538: 2533: 2528: 2523: 2518: 2513: 2508: 2503: 2498: 2493: 2488: 2483: 2478: 2473: 2468: 2463: 2458: 2453: 2448: 2443: 2438: 2433: 2428: 2423: 2418: 2413: 2408: 2402: 2401: 2398: 2397: 2394: 2393: 2389: 2388: 2383: 2378: 2373: 2368: 2363: 2358: 2353: 2348: 2343: 2338: 2333: 2328: 2323: 2318: 2313: 2308: 2303: 2298: 2293: 2288: 2283: 2278: 2272: 2271: 2268: 2267: 2262: 2257: 2256: 2253: 2252: 2249: 2248: 2247: 2246: 2241: 2231: 2226: 2225: 2224: 2219: 2209: 2204: 2199: 2194: 2193: 2192: 2190:Friends of God 2182: 2177: 2172: 2171: 2170: 2163:Augustinianism 2159: 2156: 2155: 2152: 2151: 2148: 2147: 2142: 2141: 2140: 2135: 2128:Predestination 2125: 2120: 2115: 2101: 2096: 2091: 2086: 2080: 2075: 2074: 2071: 2070: 2067: 2066: 2064:Works of mercy 2061: 2056: 2051: 2050: 2049: 2039: 2034: 2029: 2024: 2019: 2014: 2009: 2004: 1998: 1993: 1992: 1989: 1988: 1975: 1951: 1950: 1944: 1943: 1935: 1934: 1913:Thomas Aquinas 1904: 1903: 1901: 1900: 1893: 1886: 1878: 1875: 1874: 1873: 1872: 1860: 1848: 1838: 1837: 1834: 1833: 1826: 1825: 1824: 1814: 1809: 1804: 1799: 1794: 1789: 1783: 1780:Related topics 1779: 1778: 1777: 1774: 1773: 1770: 1769: 1762: 1755: 1748: 1741: 1736: 1727: 1722: 1715: 1710: 1705: 1700: 1694: 1690: 1689: 1688: 1685: 1684: 1681: 1680: 1675: 1670: 1665: 1659: 1655: 1654: 1653: 1650: 1649: 1646: 1645: 1640: 1635: 1632:Editio Leonina 1628: 1621: 1616: 1609: 1604: 1598: 1594: 1593: 1592: 1589: 1588: 1585: 1584: 1579: 1574: 1569: 1564: 1559: 1554: 1549: 1544: 1539: 1534: 1529: 1524: 1519: 1514: 1509: 1504: 1499: 1494: 1489: 1484: 1479: 1474: 1469: 1464: 1459: 1457:Millán-Puelles 1454: 1449: 1444: 1439: 1434: 1429: 1424: 1419: 1414: 1409: 1404: 1399: 1394: 1389: 1384: 1379: 1374: 1369: 1364: 1359: 1354: 1349: 1344: 1339: 1334: 1329: 1324: 1319: 1314: 1309: 1304: 1299: 1294: 1289: 1284: 1279: 1274: 1269: 1264: 1259: 1254: 1249: 1244: 1239: 1233: 1227: 1226: 1225: 1222: 1221: 1218: 1217: 1212: 1207: 1202: 1197: 1192: 1187: 1182: 1177: 1172: 1167: 1162: 1157: 1152: 1147: 1142: 1137: 1132: 1127: 1122: 1117: 1112: 1107: 1102: 1097: 1092: 1087: 1082: 1077: 1072: 1067: 1062: 1057: 1052: 1047: 1042: 1037: 1032: 1027: 1022: 1017: 1012: 1007: 1002: 997: 992: 987: 982: 977: 972: 967: 962: 957: 952: 947: 942: 937: 932: 927: 922: 917: 912: 907: 902: 897: 892: 887: 882: 877: 872: 867: 862: 857: 852: 847: 842: 837: 832: 827: 822: 817: 812: 807: 802: 797: 792: 787: 782: 777: 772: 767: 762: 757: 752: 747: 742: 737: 732: 727: 722: 717: 712: 707: 702: 697: 692: 687: 682: 676: 670: 669: 668: 665: 664: 661: 660: 655: 650: 645: 640: 635: 630: 625: 620: 615: 609: 605: 604: 603: 600: 599: 596: 595: 590: 585: 580: 575: 570: 565: 560: 555: 550: 544: 540: 539: 538: 535: 534: 531: 530: 525: 520: 515: 508: 503: 498: 497: 496: 485: 479: 478: 477: 474: 473: 470: 469: 464: 459: 454: 449: 448: 447: 435: 426: 421: 414: 409: 403: 390: 383: 371: 364: 359: 354: 347: 340: 333: 328: 321: 316: 311: 306: 300: 294: 293: 292: 289: 288: 280: 279: 277:Thomas Aquinas 273: 272: 264: 263: 251: 250: 233: 232: 215:September 2022 187: 185: 178: 171: 170: 153:September 2022 85: 83: 76: 71: 45: 44: 42: 35: 26: 9: 6: 4: 3: 2: 14154: 14143: 14140: 14138: 14137:Scholasticism 14135: 14133: 14130: 14128: 14125: 14123: 14122:Pope Leo XIII 14120: 14118: 14115: 14113: 14110: 14108: 14105: 14103: 14100: 14098: 14095: 14094: 14092: 14077: 14072: 14067: 14065: 14061: 14060: 14057: 14049: 14046: 14045: 14044: 14041: 14039: 14036: 14035: 14033: 14029: 14023: 14020: 14018: 14015: 14012: 14009: 14006: 14003: 14000: 13997: 13994: 13991: 13989: 13986: 13984: 13981: 13979: 13976: 13975: 13973: 13969: 13964: 13950: 13947: 13946: 13944: 13940: 13934: 13931: 13930: 13928: 13926: 13922: 13916: 13913: 13911: 13908: 13907: 13905: 13903: 13899: 13893: 13890: 13888: 13885: 13884: 13882: 13880: 13876: 13870: 13869: 13865: 13863: 13860: 13858: 13855: 13853: 13850: 13848: 13845: 13843: 13840: 13838: 13835: 13833: 13830: 13829: 13827: 13825: 13824:Protestantism 13821: 13815: 13812: 13811: 13809: 13806: 13802: 13799: 13797: 13791: 13786: 13782: 13778: 13774: 13770: 13765: 13761: 13754: 13749: 13747: 13742: 13740: 13735: 13734: 13731: 13719: 13709: 13707: 13702: 13697: 13696: 13693: 13687: 13686:Phenomenology 13684: 13682: 13679: 13677: 13674: 13672: 13669: 13667: 13664: 13662: 13659: 13657: 13654: 13652: 13649: 13647: 13644: 13642: 13639: 13638: 13636: 13632: 13626: 13623: 13621: 13618: 13616: 13613: 13609: 13606: 13604: 13601: 13600: 13599: 13596: 13594: 13591: 13589: 13586: 13584: 13583:Rota Fortunae 13581: 13579: 13576: 13574: 13571: 13569: 13566: 13564: 13561: 13559: 13556: 13554: 13551: 13549: 13546: 13544: 13543:Occam's razor 13541: 13539: 13536: 13534: 13531: 13529: 13526: 13524: 13523:Head of a pin 13521: 13519: 13516: 13514: 13511: 13509: 13506: 13504: 13501: 13499: 13496: 13494: 13491: 13489: 13486: 13484: 13481: 13479: 13476: 13474: 13471: 13469: 13466: 13464: 13461: 13459: 13456: 13454: 13451: 13449: 13446: 13444: 13441: 13439: 13438:Actus Essendi 13436: 13435: 13433: 13429: 13423: 13420: 13418: 13415: 13413: 13410: 13408: 13405: 13403: 13400: 13398: 13395: 13393: 13390: 13388: 13385: 13383: 13380: 13378: 13375: 13373: 13370: 13368: 13365: 13363: 13360: 13358: 13355: 13353: 13350: 13348: 13345: 13343: 13340: 13338: 13335: 13333: 13330: 13328: 13325: 13323: 13320: 13318: 13315: 13313: 13310: 13308: 13305: 13303: 13300: 13298: 13295: 13293: 13290: 13288: 13285: 13283: 13280: 13278: 13275: 13273: 13272:Chateaubriand 13270: 13268: 13265: 13263: 13260: 13258: 13255: 13253: 13250: 13248: 13245: 13243: 13240: 13238: 13235: 13233: 13230: 13228: 13225: 13223: 13220: 13218: 13215: 13214: 13212: 13210: 13206: 13196: 13193: 13191: 13188: 13186: 13183: 13182: 13180: 13176: 13170: 13167: 13165: 13162: 13160: 13159:Conceptualism 13157: 13155: 13152: 13150: 13147: 13146: 13144: 13142: 13138: 13132: 13129: 13127: 13124: 13122: 13119: 13117: 13114: 13112: 13109: 13107: 13104: 13103: 13101: 13099: 13095: 13089: 13086: 13084: 13081: 13079: 13076: 13074: 13073:Scholasticism 13071: 13069: 13066: 13065: 13063: 13061: 13057: 13054: 13050: 13023: 13022:Virtue ethics 13020: 13018: 13015: 13013: 13010: 13008: 13007:Seven virtues 13005: 13003: 13000: 12998: 12995: 12993: 12990: 12988: 12985: 12983: 12980: 12978: 12975: 12973: 12970: 12969: 12967: 12965: 12961: 12957: 12950: 12945: 12943: 12938: 12936: 12931: 12930: 12927: 12915: 12910: 12905: 12904: 12901: 12894: 12893: 12889: 12886: 12885: 12881: 12878: 12877: 12873: 12869: 12866: 12864: 12861: 12860: 12859: 12856: 12854: 12851: 12849: 12848: 12844: 12842: 12839: 12837: 12834: 12832: 12829: 12827: 12824: 12822: 12819: 12818: 12816: 12812: 12806: 12803: 12801: 12798: 12796: 12795: 12791: 12789: 12788: 12787:Actus Essendi 12784: 12783: 12781: 12777: 12769: 12766: 12765: 12764: 12761: 12757: 12754: 12753: 12752: 12749: 12745: 12742: 12741: 12740: 12737: 12735: 12732: 12728: 12725: 12724: 12723: 12720: 12718: 12715: 12713: 12710: 12709: 12707: 12701: 12696: 12686: 12685: 12681: 12677: 12676: 12672: 12670: 12667: 12666: 12665: 12664: 12660: 12658: 12657: 12653: 12651: 12650: 12646: 12644: 12643: 12639: 12638: 12636: 12632: 12628: 12621: 12616: 12614: 12609: 12607: 12602: 12601: 12598: 12586: 12585: 12576: 12574: 12573: 12562: 12561: 12558: 12540: 12537: 12535: 12532: 12530: 12527: 12525: 12522: 12520: 12517: 12516: 12514: 12512:Miscellaneous 12510: 12504: 12501: 12499: 12496: 12494: 12491: 12489: 12486: 12484: 12481: 12479: 12476: 12474: 12471: 12469: 12466: 12464: 12461: 12459: 12456: 12454: 12451: 12449: 12446: 12444: 12441: 12437: 12434: 12433: 12432: 12429: 12427: 12424: 12422: 12419: 12418: 12416: 12414: 12410: 12404: 12401: 12399: 12396: 12394: 12391: 12389: 12386: 12384: 12381: 12380: 12378: 12376: 12372: 12366: 12363: 12361: 12358: 12356: 12353: 12351: 12348: 12346: 12343: 12341: 12338: 12336: 12333: 12331: 12328: 12327: 12325: 12323: 12319: 12313: 12310: 12308: 12305: 12303: 12300: 12298: 12295: 12294: 12292: 12290: 12286: 12283: 12281: 12277: 12273: 12265: 12264: 12260: 12256: 12238: 12237: 12233: 12231: 12228: 12226: 12223: 12221: 12218: 12216: 12213: 12212: 12210: 12208:Miscellaneous 12206: 12200: 12197: 12195: 12194:Structuralism 12192: 12190: 12187: 12185: 12182: 12180: 12179:Postmodernism 12177: 12175: 12172: 12170: 12169:Phenomenology 12167: 12165: 12162: 12160: 12157: 12155: 12152: 12150: 12147: 12145: 12142: 12140: 12137: 12135: 12132: 12130: 12127: 12126: 12124: 12122: 12118: 12112: 12109: 12107: 12106:Vienna Circle 12104: 12102: 12099: 12097: 12094: 12092: 12089: 12087: 12084: 12082: 12079: 12077: 12074: 12072: 12069: 12067: 12064: 12062: 12059: 12057: 12054: 12052: 12049: 12047: 12044: 12042: 12039: 12037: 12036:Moral realism 12034: 12032: 12029: 12027: 12024: 12022: 12019: 12017: 12014: 12012: 12008: 12005: 12003: 12000: 11998: 11995: 11993: 11990: 11988: 11985: 11983: 11980: 11978: 11975: 11973: 11970: 11968: 11965: 11964: 11962: 11960: 11956: 11953: 11951: 11947: 11937: 11934: 11932: 11929: 11927: 11924: 11922: 11919: 11917: 11914: 11912: 11909: 11907: 11904: 11900: 11897: 11896: 11895: 11892: 11890: 11887: 11886: 11884: 11880: 11874: 11871: 11869: 11866: 11864: 11861: 11859: 11856: 11854: 11851: 11849: 11846: 11844: 11841: 11839: 11838:Phenomenology 11836: 11834: 11831: 11829: 11826: 11824: 11821: 11819: 11816: 11814: 11811: 11809: 11806: 11804: 11801: 11799: 11796: 11794: 11791: 11789: 11786: 11784: 11781: 11779: 11778:Individualism 11776: 11772: 11769: 11767: 11764: 11762: 11759: 11757: 11754: 11752: 11749: 11747: 11744: 11743: 11742: 11739: 11735: 11732: 11731: 11730: 11727: 11725: 11722: 11720: 11717: 11715: 11712: 11710: 11707: 11705: 11702: 11700: 11697: 11695: 11692: 11690: 11687: 11685: 11682: 11680: 11677: 11675: 11672: 11670: 11667: 11666: 11663: 11660: 11658: 11654: 11644: 11643:Judeo-Islamic 11641: 11640: 11638: 11636: 11632: 11626: 11623: 11621: 11620: 11619:ʿIlm al-Kalām 11616: 11614: 11611: 11609: 11606: 11604: 11601: 11599: 11596: 11595: 11593: 11591: 11587: 11581: 11578: 11574: 11571: 11569: 11568:Shuddhadvaita 11566: 11564: 11561: 11559: 11556: 11554: 11551: 11549: 11546: 11544: 11541: 11540: 11539: 11536: 11535: 11533: 11529: 11523: 11520: 11518: 11515: 11513: 11510: 11508: 11505: 11503: 11502:Scholasticism 11500: 11498: 11495: 11493: 11490: 11489: 11487: 11485: 11481: 11475: 11472: 11470: 11467: 11465: 11462: 11460: 11457: 11455: 11452: 11450: 11447: 11445: 11442: 11441: 11439: 11435: 11432: 11430: 11426: 11416: 11413: 11411: 11408: 11406: 11403: 11401: 11398: 11397: 11395: 11393: 11389: 11381: 11378: 11376: 11373: 11371: 11368: 11366: 11363: 11361: 11358: 11356: 11353: 11351: 11348: 11346: 11343: 11341: 11338: 11337: 11336: 11333: 11329: 11326: 11324: 11321: 11320: 11319: 11316: 11312: 11309: 11307: 11304: 11302: 11299: 11297: 11294: 11292: 11289: 11287: 11284: 11282: 11279: 11277: 11274: 11273: 11272: 11269: 11268: 11266: 11264: 11260: 11254: 11251: 11249: 11246: 11244: 11241: 11239: 11236: 11234: 11231: 11229: 11226: 11222: 11219: 11217: 11214: 11212: 11209: 11207: 11204: 11203: 11202: 11199: 11197: 11194: 11192: 11189: 11187: 11184: 11182: 11179: 11177: 11174: 11172: 11169: 11165: 11162: 11160: 11157: 11155: 11152: 11150: 11147: 11145: 11142: 11141: 11140: 11137: 11136: 11134: 11132: 11129: 11125: 11119: 11116: 11114: 11111: 11109: 11106: 11104: 11101: 11099: 11096: 11094: 11091: 11089: 11086: 11084: 11081: 11080: 11078: 11076: 11072: 11069: 11067: 11063: 11055: 11052: 11050: 11047: 11045: 11042: 11040: 11037: 11035: 11032: 11031: 11030: 11027: 11025: 11022: 11021: 11019: 11017: 11013: 11009: 11002: 10998: 10984: 10981: 10979: 10976: 10974: 10971: 10969: 10966: 10964: 10961: 10959: 10956: 10954: 10953:Conceptualism 10951: 10949: 10946: 10945: 10943: 10941: 10937: 10931: 10928: 10926: 10923: 10921: 10918: 10917: 10915: 10913: 10909: 10903: 10900: 10898: 10895: 10893: 10890: 10888: 10885: 10883: 10882:Particularism 10880: 10878: 10875: 10874: 10872: 10870: 10866: 10860: 10857: 10855: 10852: 10850: 10849:Functionalism 10847: 10845: 10842: 10840: 10837: 10835: 10834:Eliminativism 10832: 10830: 10827: 10826: 10824: 10822: 10818: 10812: 10809: 10807: 10804: 10802: 10799: 10797: 10794: 10792: 10789: 10787: 10784: 10783: 10781: 10779: 10775: 10769: 10766: 10762: 10759: 10758: 10757: 10754: 10750: 10747: 10746: 10745: 10742: 10740: 10739:Compatibilism 10737: 10736: 10734: 10732: 10728: 10722: 10719: 10717: 10714: 10712: 10709: 10708: 10706: 10704: 10700: 10694: 10691: 10689: 10686: 10684: 10681: 10679: 10678:Particularism 10676: 10674: 10671: 10669: 10666: 10664: 10661: 10660: 10658: 10656: 10652: 10646: 10643: 10641: 10638: 10636: 10633: 10632: 10630: 10628: 10624: 10618: 10615: 10613: 10610: 10608: 10605: 10603: 10600: 10598: 10595: 10593: 10590: 10588: 10585: 10583: 10580: 10578: 10575: 10573: 10570: 10568: 10565: 10563: 10560: 10559: 10557: 10555: 10551: 10547: 10540: 10536: 10532: 10525: 10520: 10518: 10513: 10511: 10506: 10505: 10502: 10496: 10493: 10490: 10484: 10483: 10475: 10471: 10468: 10466: 10463: 10460: 10459: 10455: 10451: 10449:9781304416186 10445: 10441: 10440: 10435: 10431: 10429: 10425: 10424: 10420: 10419: 10408: 10403: 10396: 10392: 10389: 10385: 10381: 10378: 10377: 10371: 10364: 10360: 10357: 10353: 10349: 10346: 10341: 10325: 10321: 10317: 10311: 10295: 10291: 10285: 10275: 10273:9780888448125 10269: 10265: 10261: 10257: 10253: 10249: 10245: 10241: 10237: 10236: 10231: 10227: 10226: 10222: 10215: 10211: 10205: 10190: 10186: 10185:Feser, Edward 10180: 10173: 10167: 10158: 10154: 10150: 10146: 10145: 10140: 10135: 10131: 10128: 10122: 10107: 10106: 10101: 10094: 10079: 10075: 10071: 10067: 10063: 10059: 10058: 10053: 10049: 10043: 10035: 10031: 10030: 10025: 10019: 10012: 10008: 10005: 10004: 9998: 9992: 9985: 9981: 9975: 9958: 9954: 9948: 9946: 9928: 9924: 9919: 9913: 9896: 9892: 9886: 9869: 9865: 9859: 9842: 9838: 9832: 9815: 9811: 9807: 9801: 9799: 9797: 9795: 9793: 9791: 9789: 9787: 9785: 9783: 9781: 9779: 9777: 9775: 9773: 9771: 9763: 9759: 9754: 9747: 9743: 9739: 9735: 9729: 9713: 9709: 9702: 9685: 9681: 9674: 9667: 9653: 9649: 9644: 9630: 9626: 9620: 9613: 9609: 9606: 9601: 9593: 9587: 9583: 9582: 9574: 9559: 9553: 9549: 9545: 9541: 9537: 9530: 9522: 9520:9780840120410 9516: 9512: 9511: 9503: 9496: 9491: 9485: 9479: 9462: 9458: 9452: 9445: 9444: 9439: 9434: 9418: 9414: 9412: 9404: 9388: 9384: 9382: 9374: 9358: 9354: 9352: 9343: 9327: 9326: 9321: 9315: 9306: 9305: 9299: 9291: 9289: 9282: 9281: 9278:Gyula Klima, 9274: 9268: 9263: 9254: 9248: 9247: 9241: 9233: 9231:9789004108318 9227: 9223: 9217: 9211: 9206: 9198: 9196:9780865544369 9192: 9188: 9181: 9175: 9170: 9162: 9160:9780813213866 9156: 9152: 9147: 9146: 9137: 9129: 9127:9781317346012 9123: 9119: 9112: 9096: 9092: 9090: 9082: 9066: 9062: 9060: 9052: 9036: 9032: 9030: 9022: 9006: 9002: 9000: 8992: 8976: 8972: 8970: 8962: 8946: 8942: 8940: 8932: 8916: 8912: 8910: 8902: 8886: 8882: 8880: 8872: 8865: 8860: 8844: 8840: 8838: 8830: 8814: 8810: 8808: 8800: 8784: 8780: 8778: 8770: 8754: 8750: 8744: 8738: 8734: 8731: 8729: 8722: 8715: 8711: 8708: 8706: 8700: 8684: 8680: 8678: 8670: 8664: 8660: 8657: 8655: 8650: 8646: 8642: 8639: 8635: 8630: 8614: 8610: 8608: 8600: 8584: 8580: 8578: 8570: 8554: 8550: 8548: 8540: 8524: 8520: 8518: 8510: 8494: 8490: 8488: 8480: 8464: 8460: 8458: 8450: 8434: 8430: 8428: 8420: 8404: 8400: 8398: 8390: 8374: 8370: 8368: 8360: 8344: 8340: 8338: 8330: 8314: 8310: 8308: 8300: 8284: 8280: 8278: 8270: 8254: 8250: 8248: 8240: 8224: 8220: 8218: 8210: 8203: 8199: 8196: 8194: 8188: 8181: 8177: 8174: 8172: 8166: 8150: 8146: 8144: 8136: 8120: 8116: 8114: 8106: 8090: 8086: 8084: 8076: 8068: 8061: 8045: 8041: 8039: 8031: 8024: 8020: 8017: 8015: 8008: 7992: 7988: 7986: 7978: 7962: 7958: 7956: 7948: 7941: 7937: 7934: 7932: 7925: 7917: 7913: 7909: 7906: 7904: 7898: 7891: 7890: 7885: 7884: 7879: 7875: 7871: 7867: 7864: 7862: 7856: 7840: 7836: 7834: 7826: 7819: 7815: 7812: 7810: 7804: 7795: 7786: 7770: 7766: 7764: 7756: 7740: 7736: 7734: 7726: 7710: 7706: 7704: 7696: 7680: 7676: 7674: 7666: 7664: 7656: 7652: 7649: 7647: 7641: 7639: 7622: 7618: 7616: 7608: 7606: 7589: 7585: 7583: 7575: 7559: 7555: 7553: 7545: 7529: 7525: 7523: 7515: 7499: 7495: 7493: 7485: 7469: 7465: 7463: 7455: 7439: 7435: 7433: 7425: 7409: 7405: 7403: 7395: 7379: 7375: 7373: 7365: 7349: 7345: 7343: 7335: 7328: 7324: 7321: 7319: 7313: 7306: 7305:Quinquae viae 7302: 7301: 7297: 7294: 7287: 7281: 7277: 7274: 7270: 7269: 7263: 7247: 7243: 7241: 7233: 7217: 7213: 7211: 7203: 7201: 7184: 7180: 7174: 7158: 7154: 7152: 7144: 7128: 7124: 7122: 7114: 7112: 7095: 7091: 7089: 7081: 7065: 7061: 7059: 7051: 7045: 7041: 7038: 7036: 7031: 7026: 7010: 7006: 7004: 6996: 6980: 6976: 6974: 6966: 6950: 6946: 6944: 6936: 6929: 6923: 6907: 6903: 6901: 6893: 6885: 6881: 6880:dhspriory.org 6877: 6876:, II, chp.15" 6875: 6867: 6851: 6847: 6841: 6825: 6821: 6819: 6811: 6795: 6791: 6789: 6781: 6779: 6777: 6769: 6765: 6762: 6760: 6754: 6752: 6735: 6731: 6729: 6721: 6714: 6710: 6707: 6705: 6699: 6683: 6679: 6677: 6669: 6662: 6661: 6653: 6651: 6634: 6630: 6628: 6620: 6613: 6608: 6604: 6601: 6599: 6593: 6577: 6573: 6571: 6563: 6547: 6543: 6537: 6520: 6516: 6514: 6506: 6490: 6486: 6484: 6476: 6469: 6465: 6462: 6460: 6454: 6452: 6444: 6440: 6437: 6435: 6429: 6413: 6409: 6407: 6399: 6397: 6388: 6382: 6378: 6373: 6372: 6366: 6360: 6344: 6340: 6338: 6330: 6323: 6319: 6316: 6314: 6308: 6292: 6288: 6286: 6278: 6271: 6270: 6265: 6261: 6257: 6254: 6252: 6245: 6238: 6234: 6231: 6229: 6223: 6206: 6202: 6196: 6192: 6182: 6179: 6177: 6174: 6172: 6169: 6167: 6164: 6162: 6159: 6157: 6154: 6152: 6149: 6147: 6144: 6142: 6139: 6137: 6134: 6132: 6129: 6127: 6124: 6122: 6119: 6117: 6114: 6113: 6108: 6097: 6094: 6088: 6083: 6076: 6074: 6073: 6068: 6067:George Tyrell 6064: 6060: 6059: 6054: 6049: 6047: 6043: 6039: 6038: 6023: 6019: 6016: 6012: 6011: 6006: 6005: 6000: 5999: 5997: 5983: 5979: 5975: 5971: 5967: 5963: 5960: 5956: 5955: 5953: 5939: 5936: 5932: 5928: 5925: 5924: 5922: 5910:respectively. 5909: 5905: 5901: 5898: 5894: 5891: 5887: 5884: 5880: 5876: 5873: 5869: 5865: 5864: 5862: 5858: 5848: 5846: 5842: 5832: 5829: 5825: 5821: 5817: 5813: 5809: 5808:Gottlob Frege 5805: 5801: 5797: 5794:described by 5793: 5788: 5778: 5776: 5770: 5768: 5767:Karol Wojtyla 5764: 5760: 5756: 5752: 5748: 5744: 5740: 5731: 5728: 5725: 5721: 5717: 5713: 5710:(1878–1944), 5709: 5705: 5695: 5693: 5689: 5684: 5680: 5679:Laval Thomism 5676: 5672: 5668: 5664: 5660: 5656: 5652: 5649:(named after 5648: 5645:According to 5638: 5636: 5632: 5628: 5624: 5620: 5616: 5612: 5607: 5603: 5599: 5590: 5586: 5584: 5581:(named after 5580: 5571: 5568: 5567:actus essendi 5564: 5560: 5556: 5552: 5548: 5544: 5540: 5535: 5533: 5529: 5524: 5514: 5512: 5508: 5504: 5500: 5490: 5487: 5483: 5478: 5476: 5472: 5468: 5467:Edouard Hugon 5464: 5463: 5457: 5455: 5451: 5447: 5443: 5439: 5435: 5434: 5430: 5426: 5425:Pope Leo XIII 5422: 5419: 5415: 5411: 5408: 5404: 5400: 5399: 5392: 5385:to Vatican II 5384: 5379: 5377: 5373: 5372: 5363: 5357: 5355: 5351: 5341: 5339: 5328: 5326: 5320: 5317: 5313: 5308: 5306: 5300: 5295: 5293: 5279: 5272: 5269: 5263: 5261: 5260:William James 5257: 5253: 5249: 5245: 5241: 5234: 5232: 5219: 5217: 5210: 5205: 5203: 5199: 5195: 5192:doctrines of 5191: 5188:in 1641. The 5187: 5186: 5181: 5180: 5175: 5171: 5170:modern period 5161: 5154: 5152: 5151: 5146: 5142: 5138: 5134: 5129: 5127: 5123: 5122: 5117: 5107: 5105: 5101: 5100:neurodynamics 5097: 5092: 5088: 5086: 5085:Ressourcement 5082: 5081: 5076: 5072: 5068: 5064: 5060: 5059: 5054: 5049: 5046: 5044: 5040: 5036: 5032: 5028: 5027:Domingo Báñez 5024: 5020: 5016: 5012: 5008: 5003: 5001: 4997: 4993: 4989: 4985: 4981: 4977: 4973: 4969: 4964: 4962: 4958: 4957:Giles of Rome 4954: 4950: 4946: 4942: 4938: 4934: 4930: 4926: 4922: 4918: 4914: 4913: 4908: 4904: 4896: 4891: 4887: 4885: 4881: 4877: 4876:Scholasticism 4867: 4865: 4861: 4857: 4853: 4848: 4846: 4842: 4838: 4837: 4832: 4828: 4824: 4820: 4816: 4812: 4808: 4804: 4800: 4796: 4792: 4791: 4785: 4783: 4779: 4775: 4771: 4762: 4758: 4752: 4750: 4746: 4735: 4733: 4728: 4724: 4720: 4716: 4715:Domingo Báñez 4707: 4705: 4698: 4694: 4692: 4688: 4684: 4674: 4672: 4669: 4665: 4661: 4656: 4649: 4645: 4641: 4638: 4635: 4632: 4629: 4626: 4625: 4624: 4620: 4607: 4605: 4598: 4596: 4590: 4588: 4584: 4580: 4576: 4572: 4568: 4563: 4561: 4557: 4553: 4549: 4545: 4544:circumstances 4540: 4537: 4533: 4529: 4525: 4521: 4516: 4514: 4509: 4505: 4501: 4497: 4492: 4490: 4487:). These are 4486: 4485: 4480: 4476: 4472: 4468: 4464: 4460: 4456: 4452: 4448: 4440: 4438: 4431: 4426: 4424: 4414: 4408: 4406: 4398: 4396: 4392: 4388: 4384: 4380: 4376: 4372: 4368: 4362: 4353: 4351: 4347: 4343: 4339: 4335: 4331: 4327: 4323: 4319: 4311: 4310: 4305: 4296: 4292: 4290: 4286: 4282: 4277: 4273: 4272: 4267: 4266: 4261: 4256: 4253: 4247: 4245: 4240: 4238: 4237: 4232: 4228: 4224: 4220: 4216: 4212: 4208: 4204: 4200: 4196: 4192: 4188: 4184: 4180: 4176: 4172: 4168: 4162: 4152: 4149: 4141: 4139: 4132: 4127: 4125: 4121: 4117: 4109: 4105: 4101: 4098: 4094: 4090: 4087: 4083: 4079: 4076: 4072: 4068: 4065: 4064:unmoved mover 4061: 4057: 4056: 4055: 4053: 4052:I, Q.2, art.3 4049: 4048: 4043: 4039: 4035: 4031: 4025: 4024:Quinquae viae 4015: 4013: 4008: 4001: 3999: 3992: 3989: 3984: 3982: 3978: 3977: 3976:privatio boni 3972: 3968: 3964: 3960: 3956: 3955: 3944: 3941: 3937: 3933: 3929: 3924: 3918: 3916: 3909: 3907: 3905: 3900: 3895: 3893: 3889: 3885: 3881: 3871: 3867: 3864: 3860: 3857: 3853: 3850: 3846: 3845: 3844: 3843: 3839: 3833: 3830: 3824: 3822: 3821: 3816: 3806: 3804: 3800: 3796: 3792: 3788: 3783: 3781: 3777: 3773: 3769: 3765: 3761: 3757: 3753: 3752: 3747: 3745: 3740: 3736: 3732: 3728: 3724: 3719: 3717: 3713: 3709: 3705: 3701: 3697: 3693: 3689: 3688: 3683: 3675: 3673: 3666: 3664: 3663:secundum quid 3660: 3659: 3654: 3650: 3649: 3641: 3631: 3629: 3625: 3621: 3617: 3613: 3605: 3601: 3597: 3594: 3590: 3587: 3584: 3581: 3580: 3579: 3577: 3573: 3569: 3563: 3559: 3549: 3547: 3543: 3539: 3535: 3531: 3527: 3517: 3515: 3513: 3507: 3502: 3500: 3496: 3492: 3488: 3484: 3481:(i.e. unlike 3480: 3476: 3472: 3468: 3464: 3460: 3456: 3440: 3435: 3433: 3428: 3426: 3421: 3420: 3418: 3417: 3412: 3407: 3402: 3400: 3390: 3389: 3388: 3387: 3380: 3377: 3375: 3374: 3370: 3368: 3365: 3363: 3360: 3358: 3355: 3353: 3350: 3348: 3345: 3343: 3340: 3338: 3335: 3333: 3330: 3328: 3325: 3323: 3322: 3318: 3317: 3311: 3310: 3302: 3301:Peter Abelard 3299: 3296: 3293: 3290: 3287: 3284: 3283:Peter Lombard 3281: 3278: 3275: 3272: 3269: 3266: 3263: 3260: 3257: 3254: 3251: 3248: 3245: 3244: 3238: 3237: 3230: 3227: 3225: 3222: 3220: 3217: 3215: 3212: 3210: 3207: 3206: 3200: 3199: 3192: 3191: 3187: 3185: 3184: 3180: 3178: 3177: 3176:Summa logicae 3173: 3171: 3170: 3166: 3164: 3163: 3162:Cur Deus Homo 3159: 3157: 3156: 3152: 3151: 3145: 3144: 3137: 3134: 3132: 3129: 3127: 3124: 3123: 3117: 3116: 3110: 3106: 3105: 3102: 3101:Scholasticism 3099: 3098: 3094: 3090: 3089: 3085: 3080: 3078: 3074: 3071: 3067: 3063: 3059: 3058: 3053: 3048: 3046: 3042: 3038: 3034: 3030: 3026: 3025:philosophical 3022: 3011: 3006: 3004: 2999: 2997: 2992: 2991: 2989: 2988: 2982: 2972: 2970: 2965: 2960: 2959: 2957: 2956: 2942: 2939: 2937: 2934: 2932: 2929: 2927: 2924: 2922: 2919: 2917: 2914: 2912: 2909: 2907: 2904: 2902: 2899: 2897: 2894: 2892: 2889: 2887: 2884: 2882: 2879: 2877: 2874: 2872: 2869: 2867: 2864: 2862: 2859: 2857: 2854: 2852: 2849: 2847: 2844: 2842: 2839: 2837: 2834: 2832: 2829: 2827: 2824: 2822: 2819: 2817: 2814: 2812: 2809: 2807: 2804: 2802: 2799: 2797: 2794: 2792: 2789: 2787: 2784: 2783: 2776: 2775: 2767: 2764: 2762: 2759: 2757: 2754: 2752: 2749: 2747: 2744: 2742: 2739: 2737: 2734: 2732: 2729: 2727: 2724: 2722: 2719: 2717: 2714: 2712: 2709: 2707: 2704: 2702: 2699: 2697: 2694: 2692: 2689: 2687: 2684: 2682: 2679: 2677: 2674: 2672: 2669: 2667: 2664: 2662: 2659: 2657: 2654: 2652: 2649: 2647: 2644: 2642: 2641:Chateaubriand 2639: 2637: 2634: 2632: 2629: 2627: 2624: 2622: 2619: 2617: 2614: 2612: 2609: 2607: 2604: 2602: 2599: 2597: 2594: 2593: 2586: 2585: 2577: 2574: 2572: 2569: 2567: 2564: 2562: 2559: 2557: 2554: 2552: 2549: 2547: 2544: 2542: 2539: 2537: 2534: 2532: 2529: 2527: 2524: 2522: 2519: 2517: 2514: 2512: 2509: 2507: 2506:Gundissalinus 2504: 2502: 2499: 2497: 2494: 2492: 2489: 2487: 2484: 2482: 2479: 2477: 2474: 2472: 2469: 2467: 2464: 2462: 2459: 2457: 2454: 2452: 2449: 2447: 2444: 2442: 2439: 2437: 2434: 2432: 2429: 2427: 2424: 2422: 2419: 2417: 2414: 2412: 2409: 2407: 2404: 2403: 2396: 2395: 2387: 2384: 2382: 2379: 2377: 2374: 2372: 2369: 2367: 2364: 2362: 2359: 2357: 2354: 2352: 2349: 2347: 2344: 2342: 2339: 2337: 2334: 2332: 2329: 2327: 2324: 2322: 2319: 2317: 2314: 2312: 2309: 2307: 2304: 2302: 2299: 2297: 2294: 2292: 2289: 2287: 2284: 2282: 2279: 2277: 2274: 2273: 2266: 2265: 2260: 2255: 2254: 2245: 2242: 2240: 2237: 2236: 2235: 2232: 2230: 2227: 2223: 2220: 2218: 2215: 2214: 2213: 2212:Scholasticism 2210: 2208: 2205: 2203: 2202:Ressourcement 2200: 2198: 2195: 2191: 2188: 2187: 2186: 2183: 2181: 2178: 2176: 2173: 2169: 2166: 2165: 2164: 2161: 2160: 2154: 2153: 2146: 2143: 2139: 2138:Compatibilism 2136: 2134: 2131: 2130: 2129: 2126: 2124: 2121: 2119: 2116: 2113: 2109: 2105: 2102: 2100: 2097: 2095: 2092: 2090: 2087: 2085: 2084:Conceptualism 2082: 2081: 2078: 2073: 2072: 2065: 2062: 2060: 2059:Virtue ethics 2057: 2055: 2052: 2048: 2045: 2044: 2043: 2040: 2038: 2035: 2033: 2030: 2028: 2025: 2023: 2020: 2018: 2015: 2013: 2010: 2008: 2005: 2003: 2000: 1999: 1996: 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Church 13866: 13814:Latin Church 13777:Latin Church 13656:Neoplatonism 13578:Ressentiment 13573:Quinque viae 13538:Memento mori 13498:Double truth 13443:Actus primus 13209:Philosophers 13116:Cartesianism 13077: 12890: 12882: 12874: 12845: 12825: 12792: 12785: 12682: 12673: 12669:Quinque viae 12661: 12654: 12647: 12640: 12577: 12563: 12234: 12225:Postcritique 12215:Kyoto School 12174:Posthumanism 12154:Hermeneutics 12009: / 11950:Contemporary 11926:Newtonianism 11889:Cartesianism 11848:Reductionism 11684:Conservatism 11679:Collectivism 11617: 11506: 11345:Sarvāstivadā 11323:Anekantavada 11248:Neoplatonism 11216:Epicureanism 11149:Pythagoreans 11088:Confucianism 11054:Contemporary 11044:Early modern 10948:Anti-realism 10902:Universalism 10859:Subjectivism 10655:Epistemology 10457: 10442:. 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Moore 5763:Max Scheler 5712:Karl Rahner 5667:metascience 5663:metaphysics 5619:personalism 5505:(2003), by 5465:professors 5454:Pope Pius X 5063:opera omnia 4996:via moderna 4933:Middle Ages 4864:pure reason 4807:imagination 4795:On the Soul 4719:predestined 4631:Natural law 4552:moral value 4391:Scholastics 4387:dianoetikón 4379:aisthetikón 4236:actus purus 4227:omnipresent 4199:the Trinity 4183:Exodus 3:14 4167:view of God 4155:View of God 4120:the Trinity 4075:first cause 3967:final cause 3951:As per the 3940:temporality 3936:Bonaventure 3928:Middle Ages 3888:first cause 3870:final cause 3820:Metaphysics 3799:final cause 3744:metaphysics 3653:simpliciter 3648:substantial 3628:rationality 3583:Univocality 3568:predicating 3552:Predication 3546:incorporeal 3520:Metaphysics 3506:neoplatonic 3495:metaphysics 3289:Bonaventure 3253:Duns Scotus 3148:Major works 3077:Pope Pius X 3029:theological 2696:Malebranche 2556:Roscellinus 2501:Grosseteste 2461:Bonaventure 2281:Athenagoras 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