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"Homo non est intellectus". Aquinas about relation between soul and intellect

Author(s): Michal Zembrzuski / Language(s): English / Issue: 4/2017

This paper discusses Thomas Aquinas’ stance on the relation between intellect and human soul, where the former is a power and the latter its principle. Due to the fact that Aquinas understands soul as the form of a body, rather than its mover, the problem of how to separate and characterize intellective powers arises. For it is accidental intellectuality that enables cognitive and volitional acts, which are independent of body in their essence. To explain his own position, Aquinas employs the so-called “impediment argument” for the spirituality of the human intellect. He also employs the whole/part distinction when discussing the relation between intellect and soul as whole/part categories. As a result, his account can avoid Averroistic flaws without having to identify intellect with the soul or the whole human being (as argued by Albert the Great). M. Gogacz’s thesis that the intellectual accident of the soul is identical with the possible intellect seems to solve the problem of the accidental and potential character of this particular human power.

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"Quintavia” św. Tomasza z Akwinu we współczesnej dyskusji filozoficzno-przyrodniczej

Author(s): Miroslaw Twardowski / Language(s): Polish / Issue: 1/2017

Dla św. Tomasza z Akwinu celowość, jako istotny element w wyjaśnianiu świata, obejmuje całą przyrodę, zarówno nieożywioną, jak i ożywioną, w tym byty rozumne. Widoczna jest ona w aktywności bytów fizycznych, które działają w taki sposób, aby osiągnąć to, co jest dla nich najlepsze. Tak rozumiana celowość wyklucza przypadek i jest argumentem wskazującym na istnienie Boga. Kazimierz Kłósak dostrzega konieczność reinterpretacji piątej drogi św. Tomasza, w punkcie wyjścia kładąc nacisk na porządek występujący w świecie bytów ożywionych, a nie na celowość. Według Christopha Schönborna wnikliwa obserwacja wszechświata, Ziemi, życia dostarcza nam „przytłacza-jących dowodów” na istnienie porządku, planu i celu. Przestrzega jednak przed zbyt po-chopnymi próbami doszukiwania się wszędzie „inteligentnego projektu”. Richard Dawkins przekonuje, że silne złudzenie, że świat został zaprojektowany lub stworzony w jakimś celu, da się łatwo wytłumaczyć jako skutki działania darwinowskiego doboru naturalnego i mutacji. Francisco J. Ayala twierdzi, że nie ma sprzeczności między mechanizmami ewo-lucji a działaniem Boga Stwórcy. Ewolucję postrzega on jako naturalny proces, za pomo-cą którego Bóg stworzył istoty żywe, a także rozwinął je zgodnie ze swoim planem. Paul Davies, choć nie uważa, że wszystkie bez wyjątku złożone układy stanowią wynik koń-cowy naturalnych procesów, podkreśla jednak, że należy zachować ostrożność w wycią-ganiu jednoznacznego wniosku o istnieniu projektodawcy na podstawie powierzchownych obserwacji. Dla Roberta Jamesa Berry logiczne i naukowo poprawne jest komplementarne podejście do zagadnienia przyczynowości: naturalistyczne i teistyczne. John C. Polkin-ghorne podkreśla, że Bóg pozostaje ze światem w nieustannej interakcji, chociaż nie inter-weniuje doraźnie w zachodzące w nim procesy. Wreszcie, według Michała Hellera, Bóg stwarzając świat, „określił strategię wkomponowywania przypadków w działanie praw przyrody”.

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A Common Good in Doctrinal and Legal Terms. An Attempt at a Holistic Approach

Author(s): Pawel Sydor / Language(s): English / Issue: 9.1/2018

The aim of the article is to present two opposing visions of the common good (value) in the history of political and legal doctrines. Such outline of extreme positions allows the author to assess the wide range of doctrinal differences in particular epochs and to impose the principles of the rule of law expressed in art. 2 of the Constitution in the historical tradition derived from the ancient republicanism and political and legal thought of the Middle Ages and which absorbs the postulates of modern liberalism, republicanism and conservatism, based on the democratic model.

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A Critical Analysis of Some of the Arguments for the Illegitimacy of Rational Investigation in Religion

Author(s): Husain Agha Shiraz / Language(s): English / Issue: 3/2018

The permissibility of rational investigation into matters of religion is atopic that has always been a subject of debate among Muslim scholars. It is even possible to categorize the various sects within the Islamic world based upon their view regarding this subject. Some Muslim scholars went to extremes in their rational investigations, to the extent that they attempted to prove any and every religious verity by means of logic and reason. Otherswere at the opposite end of the spectrum in that they rejected all forms of rational discourse and said that the sole way to attain the truth is by means of a blind imitation of religion. Of course, there were many groups between the two. This paper seeks to critically analyze some of the arguments of the group of scholars who say that it is absolutely impermissible to use reason to understand religion. These arguments revolve around the comprehensiveness of the Qur’an, the idea that useful knowledge only belongs to the pious, the fact that rational investigation leads to the rejection of the apparent meanings of the religious texts, that rational investigation was introduced in the Islamic world with evil motives, that it sometimes leads to incorrect conclusions, that it leads to a vicious circle of argumentation, the idea that people often arrive at correct conclusions without the need forlogic, that reality does not observe the formal laws of logic, etc. There are some objections that are common to all of these arguments and there aresome that are specific to each one of them. In brief, none of these arguments are sound.

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A success story in Central Europe: the Lumen anime, its manuscript tradition, its versions, its attribution

Author(s): Baudouin Van den Abeele / Language(s): English / Issue: 44/2014

The 14th century Lumen anime, a collection of materials for sermons introduced by short scientific statements, is known through several versions (Lumen A, B and C). A further version is presented here as Lumen D, the Proprietates rerum naturalium adaptatae sermonibus de tempore, which has not been recognized so far. A new overview of the manuscript tradition is given, adding 35 copies to the existing lists (R. & M. Rouse, N. Harris), which brings the total amount of manuscripts to 205. The text has been especially successful in Central Europe, with a majority of copies in Bavaria, Austria, Bohemia and Poland. Medieval provenances are, when known, linked most often to contemplative orders (Benedictines and Cistercians) or canons (Augustinians, Premonstratensians). In an epilogue, the attribution of Lumen A to Berengar of Landorra, archbishop of Compostella, is discussed and several arguments are advanced against it. The appendix gives a complete list of manuscripts of the Lumen anime.

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A Trial of Interpretation of Meister Eckhart’s Thought on God and Man through the Analysis of Its Paradoxes

Author(s): Zbigniew Kazmierczak / Language(s): English / Issue: 1/2017

This article interprets Eckhart’s contradictions by presenting them as a result of an existential search for salvific power. It is shown that power is ambivalent in nature: it is the power of what is and the power of (self)overcoming (of what is). Just because power is in itself ambivalent and the process of searching for it existentialist (so not completely conscious), Eckhart’s mystical texts are full of contradictions and the German mystic is apparently not aware of it. The sample of them is shown in this article with regard to his ideas on God and man. Three other interpretations of Eckhart’s (“apophatic,” “educational,” “methodological”) are presented and argued against.

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Abbagnanowska krytyka tradycyjnej filozofii: Augustyn, Descartes, Kant

Author(s): Jakub Bartoszewski / Language(s): Polish / Issue: 1/2016

The article discusses the issue of possibilities in the context of Abbagnano’s perspective on traditional philosophy. Following the founder of the philosophy of possibilities, certain philosophers were selected who in the opinion of the Italian existentialist had a significant impact on culture and philosophical tradition. Therefore, only three figures are discussed: Augustine, Descartes and Kant.

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Adequatio rei et intellectus kod Tome Akvinskog

Author(s): Ivan Dunder / Language(s): Bosnian / Issue: 1/2014

The aim of this work is to express standpoint about concept of the truth as it was taken and supported by Thomas Aquinas. He was convinced that truth is spread all over the world and that the primarly task of the human thought is to seek and gather the truth. His originality is in its entirety. He does not repeat some old ideas. Thomas is a realist in a special sense who resolves all the difficulties and problems that carry the question of reality with faith in reality. Things are more realistic than they are shown to us. We have to discover them. They are unrealistic if they are just in the row of the possibilities, and not in the reality. They are still incomplete and they are waiting for their further development. Thomas loved God more than his mind, and yet he loved the mind more than any other philosopher. He was an apostle of the mind, a teacher of truth and a renewer of intellectuality not only for 13th century but also for our time. Philosophy of Thomas Aquinas is a philosophy of faith and truth which is known, and at the same time a philosophy of natural reason. According to the methodological principle, suspicion is necessarily the starting point for unbiased scientific and theological research, and the aim of this research is to remove suspicion. But it is necessarily to be on clear with the suspicion on its own and to know what we can resonably doubt. Because the one who doubts in all, doubts also in validation of his own doubt. God's being is the first and the most perfect, and his truth is the first and highest. The truth for Thomas, by his definition, which remained stigmatized for the whole scholastic period defined as an adequate, is an adequate state of rei et intellectus. Thinking further about the truth, Thomas answers on question: is there only one truth where everything is true? It is emphasized again that the truth, all truths, expressed about things in comparation with human mind do not affect on the existence of the thing in their essence because there is a truth about these things in comparation with god's mind that is inseparable from them. That is why everything is true, thanks to one truth and that is the truth of the God's mind. On that truth, which comes from God's mind into ours, we judge everything. It is not changeable and cannot be aqcuired with the human sense. Everything that is sensational owns something similar to false, so that can be recognized, but there is nothing false in the true. Something is considered for truth when truth exist in mind and when it is not a reality. If the truth of things is observed in the right way towards the human mind, it can be changed either into a lie or to another truth.When compared with things, the statement is considered true if it is in accordance with them. From this comparison comes out variability of the truth, and the first truth remains unchanged. When one thing changes because of it's decay, which is important to the thing, it will change truth of the thing. The mind, while realizes the truth thinks of its own act, realizes its relation to things, co-forms with things, in fact, the mind realizes even the truth of the mind, it thinks about itself. So, in comparation with God's mind one thing cannot be false. In comparison with the human mind, a disharmony of thing with the mind sometimes happens, and that disharmony is always caused from thing itself.

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Affectio iustitiae при Джон Дънс Скот

Author(s): Bistra Gospodinova / Language(s): Bulgarian / Issue: 24/2018

This exposition regards to some moments of the theory of will of Duns Scotus as it is presented in Ordinatio II, distinctio 38. According to the Thomist’s teachings, the will is considered an intention of the intellect toward happiness, i.e. toward goodness. In this sense, the will is affectio comodi. The problem of this conception, as Duns Scotus thinks, is related to the question of the freedom of will. Scotus does not accept the idea that the will, on one hand, is freely acting power and at the same time is power, which desires goodness with necessity. That is the reason, Soctus to bring into his philosophical system one additional necessary guarantee for the freedom of will – and that affectio iustitiae, which is precisely the focus of this paper.

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Ako je možná metafyzika? Východisko a metóda metafyziky u Johanna Dunsa Scota

Author(s): Ludger Honnefelder / Language(s): Slovak / Issue: 3/2002

Každa epocha dejIn filozofie pozna mysliteaov, ktorých osobitný význam spočiva v tom, že pomohli preniknut' novému sposobu pýtania sa a hovorenia.

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Akt i możność w poznaniu anielskim według Tomasza z Akwinu

Author(s): Tomasz Tiuryn / Language(s): Polish / Issue: XXI/2015

The topic of this paper is Aquinas’ doctrine of angelic cognition. Its point of departure is the importance of the opposition between actuality and potentiality in angelic cognition. This perspective enables us to see how the differentiation of cognitive powers in terms of actuality and potentiality becomes the basis for the emergence of the angelic hierarchy. Also, it allows us to stress the contrast between human and angelic cognitive powers. One of the particular problems which arise within the discussion of angelic cognitive powers is the relation between angels and the order of time. Aquinas’ remarks about their cognition show that angels also participate to some extent in the order of time. Furthermore, he unequivocally states that angels are able to cognize particular material entities that change within time. This poses some difficulties for Aquinas’ doctrine that are dealt with in the second part of the paper.

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Akty woli w myśli średniowiecznej — od św. Augustyna do Wilhelma z Auxerre

Author(s): Monika Michalowska / Language(s): Polish / Issue: 3/2017

Harry Frankfurt’s concept of autonomy that has been acknowledged as one of the most important theories of autonomy underlines the essential role of a moral agent’s ability to reflect on herself and her life. The core element of the concept is the ability of a moral agent to formulate first as well as second order desires. Intriguing seems the fact that we can find the concepts referring to the complexity of the will and its first and second order acts already in medieval thought. In this paper I examine the development of the terminology and argumentation employed in these medieval concepts which analyze first and second order acts of the will as well as the subtle difference between various acts of the will. I focus on the concepts formulated until the first half of the 13th century pointing out to the terminology and arguments which became the point of departure for late medieval theories of the will.

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Akviniečio Ir Avicebrono Disputo Dél Paprastųjų Substancijų Sandaros Teo-Filosofinis Pamatas

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian / Issue: 55/2008

The article discusses Thomas Aquinas’s polemics with Jewish-Arab thinker Solomon ibn Gabirol (lat. Avicebron). Aquinas focuses his critique on the hylomorphic structure of the simple substances postulated by Avicebron. But the analyses and comparison of the texts of both the thinkers lead us to the more fundamental philosophical problem of relation between simplicity and complexity, unity and diversity, one and many or, to be more precise, to the question, how it could be possible to derive diversity from the absolute unity? It seems that Aquinas derives diversity directly from the First Principle but corrupts its simplicity introducing into it Aristotelian causes. Avicebron preserves the unicity of the First Creator by deriving the diversity of the world from two secondary principles: the universal matter and universal form. However, in both cases we observe the solution of the problem by means of creating similar problem in another place: Aquinas has to speak of the absolutely simple triune First Being; Avicebron - of the simple composed substances. We conclude that these oxymoronic concepts of the medieval thinkers could be treated either as manifestation of ultimate logical incompatibility of Platonism an Aristotelianism with theism or as the metes of rational human knowledge beyond which the realm of mysticism and pure faith starts.

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Akviniečio Ir Avicebrono Disputo Dël Paprastuju Substanciju Sandaros Teo-Filosofinis Pamatas

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian / Issue: 54/2008

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Albert the Great as a Scientist

Author(s): Ján Banas / Language(s): English / Issue: 1/2006

In the paper the author provides a brief sketch of Albert the Great as a scientist. By quoting passages from his works he shows that Albert the Great had a wellelaborated understanding of science. It is argued that in some aspects Albert was not too far from modern criteria that science and its methodology should meet. Accepting Aristotelian model of science, Albert stressed the need for experience and repeated observation in scientific research. While valuing authority, he examined carefully what it was stating and was not afraid to criticize even such an important authority as Aristotle, if his claims contradicted Albert’s observations. Although science was in close relation with theology, it wasn’t limited in its research and on the methodological level Albert was well aware of the need for their mutual independence. He was not afraid of providing science with freedom of inquiry, because he knew that in principle science and theology, if both sound, couldn’t contradict itself, because there is just one truth known from their different perspectives. The article also introduces Albert’s understading of and major contributions to mineralogy, astronomy, astrology, alchemy and other disciplines that were considered scientific in his time.

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Albert’s Optical Treatise on the Mirror Image in the Fourteenth-Century Hebrew Translation by Judah Romano

Author(s): Carsten Wilke / Language(s): English,Hebrew / Issue: XXI/2015

The Italian Jewish philosopher Judah Romano, who flourished in the second quarter of the fourteenth century, was in his time among the most prolific translators of Latin scholastic texts into Hebrew. His mostly unedited writings include selections from the physical works of Albert the Great, which are of interest for the development of Hebrew scientifi c terminology as well as for the circulation of scholastic thought among Jewish audiences. The present article presents a critical edition of Judah’s translation of Albert’s short treatise "De forma resultante in speculo" (“On the image reproduced in the mirror”), which is conserved in three Hebrew manuscripts, respectively kept in Florence, Parma, and Oxford, under the title Ha-tsurah ha-neḥqeqet be-mar’ah. Th anks to Henryk Anzulewicz, who published in 1999 a critical edition and a thorough study of the Latin original, it is possible to detect the peculiar textual features of the Hebrew translation and to place the latter’s lost Latin model inside the complex transmission of De forma. From its peculiar angle, the Hebrew reception of "De forma" sheds light on the conditions and motivations of the wider circulation of Albertian science during the Late Middle Ages

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Albertas Didysis : Pažinimo Prigimtis Ir Intelektualinė Siela

Author(s): Juozas Žilionis / Language(s): Lithuanian / Issue: 68/2011

The article analyzes the concept of intellectual soul as it was understood by Albertus Magnus, who developed it on the background of Christian tradition, relaying on the texts of Ancient Greek and Arab thinkers. While inquiring the nature of intellect, Albertus Magnus proves that the essence of the soul consists in the cognitive ability, which it obtains from the first cause. He uses the term “soul” equivocally, relating it to being and acting, but the term “cause” he uses univocally. When created soul acquires the ability to know, it becomes intellectual and desires to approach the first cause as the source of knowledge. The image of the soul is like that of the first cause but it is not exact because of the remoteness of the soul from that cause. In some way, human intellectual soul is the perfection of the body but at the same tame it is a separate soul, therefore it functions as nature as well as potency. The intellectual nature of the soul reveals itself by the actualization of potential ideas.

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Albertas Didysis ir Filosofijos Cenzūra

Author(s): Dalia Marija Stanciene / Language(s): Lithuanian / Issue: 67/2011

The article analyzes the causes of 13th century university crisis which was provoked by Averroes’s commentaries on Aristotle’s treatises studied in the Faculty of Arts of Paris University. Translated from the Arab sources, Latin texts of Aristotle were quite popular in cathedral and monastic schools. Albert the Great fought the Latin Averroists attempting to Christianize the teachings of Aristotle. In the Latin Aristotelianism the majority of theologians saw danger to the foundation of Christian doctrine. As an ardent partisan of Augustinianism the bishop of Paris Stephan Étienne Tempier was strongly opposed to any studies of Aristotle’s philosophy. In 1270 he issued ordinance prohibiting thriteen statements to be promulgated in the university. In 1277 Tempier published Syllabus listing 219 prohibited statements and naming Sigerus of Brabantia and Boethius of Dacia as Averroist leaders. The appearance of Syllabus revealed the crisis of Scholasticism.

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AL-FÂRÂBÎ

Author(s): Deborah L. Black / Language(s): Bosnian / Issue: 1-2/2017

Ono malo podataka o životu Abû Nasra al-Fârâbîja dolazi uglavnom od srednjovjekovnih arapskih biografa čiji rukopisi datiraju između četvrtog/desetog i sedmog/trinaestog stoljeća. Najraniji iskaz iz Ibn al-Nadîmovog (u. 380/990) Kitâb al-fihrista daje samo oskudne podatke o al-Fârâbîjevom životu; kasnija izvješća dodat će na ovu osnovu opsežne popise njegovih spisa, podatke o njegovim učiteljima i učenicima i nekoliko anegdota čija je vjerodostojnost upitna. Al- Fârâbî je vjerovatno bio turskog podrijetla, rođen oko 257/870 u Fârâbu u Turkestanu. Iako su nam pojedinosti o al-Fârâbîjevom ranom obrazovanju prilično nepoznate, izvješća potvrđuju da je proučavao logiku kod kršćanskih učenjaka Yuhanne ibn Haylâna (u. 910) i Abû Bishr Matte (u. 940), jednog od prevoditelja Aristotelovih djela u arapski jezik. Budući da je Bagdadska škola bila glavni nasljednik u arapskom svijetu filozofskoj i medicinskoj tradiciji Aleksandrije, al-Fârâbîjeva povezanost s tim učiteljima oblikovala je jednu od najranijih veza između grčke filozofije i islamskog svijeta.

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AL-GHAZÂLÎ’S CRITIQUE OF EPISTEMIC PRACTICES

Author(s): Zora HESOVÁ / Language(s): English / Issue: 1/2014

Abu Hamid al-Ghazâlî (1058-1111) is commonly believed to be the medieval Islamic scholar who rejected philosophy in the name of Islam. This simple interpretation not only does not reflect al-Ghazâlî’s much more nuanced attitude towards philosophy that he expressed in the Tahâfut al-falâsifa, it also misses Ghazâlî’s complex and critical epistemological thought. Troughout his works Ghazâlî has developed criticism of epistemic disciplines such as falsafa, kalâm and Ismailism. His criticism is nuanced and concentrated on detrimental epistemic practices such as taqlîd (conformism) and jadal (disputations). Those are shared by various disciplines and only the right usage of reason makes a discipline useful. His criticism of epistemic practices rather than whole disciplines is also the basis al-Ghazâlî’s major epistemic principle, that of limits of theory or speculation (naẓar).

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