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Academic literature on the topic 'Aquinas'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Aquinas"

1

Reising, Matthew K. "Rethinking Intellectual Ecumenism in Interfaith Debates on God's Existence: From Avicenna's Salvation and Maimonides's Guide to Aquinas's De Ente." Journal of Ecumenical Studies 59, no. 2 (March 2024): 242–62. http://dx.doi.org/10.1353/ecu.2024.a931513.

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precis: Scholars have long contended that Aquinas managed to escape the devastating critique launched by Averroes against the being/essence distinction by reimagining being/essence according to an analogy of act/potency rather than Avicenna's model of accident/substance. This essay complicates the scholarly consensus that Aquinas defined his metaphysical thought on being and essence against the philosophy of Averroes and instead argues that Aquinas's De Ente et Essentia can be seen as modeling interfaith dialogue, intellectual ecumenicism, and hybridity. Aquinas developed his thought through interlocution and philosophical interchange rather than opposition, a process that emphasized openness rather than alterity. After showing through the source material that Aquinas would not even have had access to Averroes's critique, I offer a reexamination of the historical development of Aquinas's reimagining of being/essence as act/potency and argue that Aquinas developed his thought not in opposition to Averroes's Long Commentary of the Metaphysics but, rather, in dialogue with Maimonides.

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Stump, Eleonore. "Humility, Courage, Magnanimity: a Thomistic Account." Scientia et Fides 10, no. 2 (December 7, 2022): 23–29. http://dx.doi.org/10.12775/setf.2022.016.

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In these brief remarks, I sketch Aquinas’s account of humility, courage, and magnanimity. The nature of humility for Aquinas emerges nicely from his account of pride, and it also illuminates Aquinas’s view of magnanimity. For Aquinas, pride is the worst of the vices, and it comes in four kinds. The opposite of all these kinds of pride in a person is his disposition to accept that the excellences he has are all gifts from a good God and are all meant to be given back by being shared with others. Aquinas believes that all the virtues come together as a set. Consequently, a person who has humility also has courage. Aquinas takes the deepest kind of courage as a gift of the Holy Spirit. On his view, taken as a gift, courage manifests itself in a disposition to act on the settled conviction that one will be united to God in heaven when one dies. It is not easy to see how magnanimity could be a virtue if humility is. The solution is to see that for Aquinas the honor for the Christian virtue of magnanimity is not honor from human beings but honor from God. A person can have the virtue of humility and still strive for the greatest honors, as Aquinas sees it. The conclusion of Aquinas’s account of humility, courage, and magnanimity is this: it is morally obligatory to go for glory, because glory is a matter of being honored by God as faithful.

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Mawson, Michael. "Understandings of nature and grace in John Milbank and Thomas Aquinas." Scottish Journal of Theology 62, no. 3 (August 2009): 347–61. http://dx.doi.org/10.1017/s0036930609004773.

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AbstractJohn Milbank is one of the most recent and arguably most radical proponents of an understanding of nature as graced. This article critically examines Milbank's understanding of nature and grace, specifically as elaborated within his reading of Thomas Aquinas. In the first part I will outline Aquinas's most direct discussions of nature and grace in the Summa Theologica, drawing attention to several central, albeit subtle, distinctions that these contain. In the second and third parts, I will examine Milbank's reading of Aquinas in Truth in Aquinas, and examine whether it adequately reflects and negotiates Aquinas's distinctions. On this basis I will argue Milbank's reading, while drawing attention to some important and often neglected areas of Aquinas's thought, ultimately remains limited.

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Kaczor, Christopher. "Thomas Osborne on Thomas Aquinas on the Virtues." Thomist: A Speculative Quarterly Review 88, no. 1 (January 2024): 99–103. http://dx.doi.org/10.1353/tho.2024.a914474.

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Abstract: Thomas Osborne's Thomas Aquinas on Virtue offers readers a judicious and comprehensive account of Aquinas's teaching on infused and acquired virtues. Osborne puts that teaching in its original context by showing how Aquinas transforms the Augustinian understanding of virtue found in Lombard's Sentences by means of the recently rediscovered Aristotelian teaching on virtue. In drawing on the full range of Aquinas's discussion of virtue, neglecting neither the Scripture commentaries nor Aristotle commentaries, Osborne brings into a harmonious whole the obiter dicta remarks of Aquinas found in so many different works. It will be of great use to professors and graduate students seeking to understand the whole of this doctrine which is expressed in so many different works in Aquinas's opera omnia .

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Guna, Fransiskus. "Verbum Interius." Limen : Jurnal Agama dan Kebudayaan 19, no. 2/April (January 8, 2024): 108–30. http://dx.doi.org/10.61792/lim.v19i2/april.157.

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Thomas Aquinas, in one or another way, inherits from Augustine of Hippo a philosophical and theological patrimony that has a great impact on the doctrine of the church. The influence of Augustine on Aquinas which is in turn called Aquinas’s Augustinianism is informed by Aristotle’s thought. One of the Augustinian theological heritage that developed by Aquinas is the teaching of the Word that is the second person in the Trinity. Althought full of controversy, Aquinas stands confirmed in using Aristotle’s epistemology as lens for reading Augustine’s teaching; and, in turn, he sets up an insightful theological synthesis. This article is traying to show how far even how good Aquinas works on the concept of word both in theological and philosophical sense.

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Strand, Vincent L. "Uncreated Grace and Merit: Scheeben Interprets Aquinas." Thomist: A Speculative Quarterly Review 88, no. 3 (July 2024): 373–99. http://dx.doi.org/10.1353/tho.2024.a930973.

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abstract: In the 1880s, Matthias Joseph Scheeben and Theodor Granderath argued over how to interpret Thomas Aquinas’s teaching in Summa Theologiae I–II, q. 114, a. 3 on the relation between the indwelling of the Holy Spirit and condign merit. Scheeben pointed to this passage as evidence that his view that the indwelling of the Holy Spirit as uncreated grace is in harmony with Aquinas. He argued that Aquinas’s phrase “the grace of the Holy Spirit” indicates that, for Aquinas, two principles are necessary for condign merit: created grace and the indwelling of the Holy Spirit as uncreated grace. This is a misreading of Aquinas, which stemmed from Scheeben’s attempt to reconcile his Greek patristic-inspired theology of divine indwelling with Latin Scholasticism. This analysis lends support to the opinion that Aquinas understood grace primarily as created, not as uncreated, as some scholars have recently argued. It also suggests that Scheeben should be regarded as a “Thomist” only in a qualified sense.

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Berkman, John, and Robyn Boeré. "St. Thomas Aquinas on Impairment, Natural Goods, and Human Flourishing." National Catholic Bioethics Quarterly 20, no. 2 (2020): 311–28. http://dx.doi.org/10.5840/ncbq202020229.

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This essay examines St. Thomas Aquinas’s views on different types of impairment. Aquinas situates physical and moral impairments in a teleological account of the human species, and these impairments are made relative in light of our ultimate flourishing in God. For Aquinas, moral and spiritual impairments are of primary significance. Drawing on Philippa Foot’s account of natural goods, we describe what constitutes an impairment for Aquinas. In the Thomistic sense, an impairment is a lack or privation in relation to that which is appropriate to the human being, known by our nature and ultimate perfection. For Aquinas, perfection lies in the transformation necessary for union with God.

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Beckwith, Francis. "Doting Thomists: Evangelicals, Thomas Aquinas, and Justification." Evangelical Quarterly 85, no. 3 (April 30, 2013): 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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Over the past several decades, some Evangelical philosophers and theologians have embraced the metaphysics, epistemology, and natural law theory of Thomas Aquinas (1225–74), despite that fact that historically some of the leading lights in Evangelicalism have rejected Aquinas’s views because they believed these views are inconsistent with classical Reformation teaching. Some of these Evangelical Thomists have argued that on the matter of justification Aquinas is out of step with Tridentine and post-Tridentine Catholicism though closer to the Protestant Reformers. This article argues that such a reading of Aquinas is mistaken, and that Aquinas’s understanding of justification is of a piece with his both his predecessors (Augustine, Council of Orange) as well as his successors (Council of Trent, Catechism of the Catholic Church)

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Polsky, Elliot. "Secondary Substance and Quod Quid Erat Esse." American Catholic Philosophical Quarterly 96, no. 1 (2022): 21–45. http://dx.doi.org/10.5840/acpq2021122241.

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Modern commentators recognize the irony of Aristotle’s Categories becoming a central text for Platonic schools. For similar reasons, these commentators would perhaps be surprised to see Aquinas’s In VII Metaphysics, where he apparently identifies the secondary substance of Aristotle’s Categories with a false Platonic sense of “substance” as if, for Aristotle, only Platonists would say secondary substances are substances. This passage in Aquinas’s commentary has led Mgr. Wippel to claim that, for Aquinas, secondary substance and essence are not the same thing and that Aristotle’s notion of essence is absent from the Categories. This paper—by closely analyzing the apparently contradictory divisions of “substance” in Aquinas’s In V and VII Metaphysics—shows that essence and secondary substance are not altogether distinct for Aquinas. Moreover, when the Categories is viewed by Aquinas as a work of logic, it is found largely to cut across the disputes between Platonism and Aristotelianism.

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Romero, Miguel J. "Aquinas on Disability, Deification, and Beatitude." Thomist: A Speculative Quarterly Review 88, no. 3 (July 2024): 401–52. http://dx.doi.org/10.1353/tho.2024.a930974.

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abstract: This essay provides an approach to interpreting Thomas Aquinas on the topic of disability. That approach is brought to bear in a careful presentation of Aquinas’s speculation on the eschatological significance of bodily vulnerability, individuating bodily differences, and the redemption and perfection of our fragile flesh. According to Aquinas, Christ’s resurrection and glorified wounds reveal a surpassing beauty—a beauty relevant to theological speculation on the deification and beatitude of the blessed. In section I, the essay describes a key contemporary methodological challenge. In sections II and III, Aquinas’s Commentary on the Gospel of John sheds light on that contemporary challenge and marks out an approach to theological reflection on phenomena typically organized under the heading “disability.” In section IV, the essay presents a groundbreaking interpretation of the concepts corporales infirmitates (bodily infirmities) and corporales defectus (bodily defects) in Aquinas’s theology, which are then discussed in relation to the states of original justice, corruption, and the life of the viator . In section V, Aquinas’s teaching on beatitude and resurrection provides the terms for a set of Aquinas-conversant speculative claims about the eschatological significance of bodily infirmities and defects.

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Dissertations / Theses on the topic "Aquinas"

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Donato, Antonio. "Aquinas on analogy." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.495703.

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Shields, Dr Christopher. "Aquinas on analogy." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491553.

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Sakowski, Derek J. "Aquinas, Owens, and individuation." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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McCabe, Joseph F. "Prudence in St. Thomas Aquinas." Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6866.

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In the present thesis, we attempt to explicate St. Thomas's understanding of prudence an all-important virtue. In the introduction, we demonstrate how prudence is an exigency of man's rational nature, showing that without it man is incapable of acting according to reason and attaining his end. Within our analysis, we identify the major influences on St. Thomas's conception of prudence, in descending order of importance, as: Aristotle, St. Albert the Great, Philip the Chancellor, and William of Auxerre and provide a commentary on the specific contribution of each of these authors. In the second section, we attempt to summarize the contemporary context of the debate on prudence. We look briefly at the work of Alasdair MacIntyre, Josef Pieper, and Gilbert Meilaender. As well, we point out that with the recent publication of Daniel Nelson's book, The Priority of Prudence, new life has been injected into the present debate on St. Thomas's understanding of the relation between prudence and the natural law. In the third and final section, we outline in detail St. Thomas's actual conception of the nature and exercise of the virtue of prudence. In this regard, we show that St. Thomas considers prudence a good operative habit of the practical intellect. We remark how St. Thomas views the three principal acts of prudence as: deliberation, practical judgment, and command, with this last being the proper act of the virtue. Finally, in our concluding paragraphs, we return to the issues raised by the Nelson book mentioned above and propose our thesis in this regard. This is, simply, that although Nelson is perhaps wrong to portray the 'natural law tradition' surrounding Aquinas as so rigidly deductivist, he is right to emphasize that St. Thomas's ethical theory is fundamentally virtue and prudence-based and not natural law-based. (Abstract shortened by UMI.)

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Shimek, John Paul. "Thomas Aquinas on just war." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0661.

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Clauson, David William. "The theodicy of Thomas Aquinas." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Kuchel, Philip W., and Marcel V. Sahade. "What might aquinas have said?" Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-194259.

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We present a comparison of two forms of analysis applied to a simple experiment in electrodynamics. One uses contemporary physics and the other metaphysics as espoused by the 13th century scholar Thomas Aquinas. The aim is to illustrate an example of scientific abstraction and prediction of experimental outcomes, and the pitfalls of applying simple intuition.

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Kimbler, Steven L. "Plotinus and Aquinas on God." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1275619376.

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Hooten, James R. "St. Thomas Aquinas and virtue epistemology." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p050-0136.

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Lynch, Timothy J. "Aquinas, Lonergan, and the a priori." Thesis, Queen's University Belfast, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343058.

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Books on the topic "Aquinas"

1

1225?-1274, Thomas Aquinas Saint, Dunn John 1940-, and Harris Ian 1963-, eds. Aquinas. Cheltenham, UK: E. Elgar Pub., 1997.

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Harkins, Franklin T. Thomas Aquinas. Edited by Franklin T. Harkins. Abingdon, Oxon ; New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429329197.

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Kerr, Fergus, ed. After Aquinas. Oxford, UK: Blackwell Publishing Ltd, 2002. http://dx.doi.org/10.1002/9780470775738.

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Brian, Davies. Thomas Aquinas. London: Incorporated Catholic Truth Society, 1985.

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Davies, Brian, ed. On Aquinas. London: Continuum, 2008.

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Ventimiglia, Giovanni. Aquinas after Frege. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48328-9.

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Thomas. An Aquinas reader. New York, N.Y: Fordham University Press, 1988.

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1973-, Dauphinais Michael, David Barry 1961-, and Levering Matthew 1971-, eds. Aquinas the Augustinian. Washington, D.C: Catholic University of America Press, 2007.

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Davies, Brian. Aquinas. Bloomsbury publishing Plc, 2002. http://dx.doi.org/10.5040/9781350993907.

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Stump, Eleonore. Aquinas. Taylor & Francis Group, 2008.

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Book chapters on the topic "Aquinas"

1

Bauerschmidt, Frederick Christian. "Aquinas." In The Blackwell Companion to Political Theology, 48–61. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997048.ch5.

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Bauerschmidt, Frederick Christian. "Aquinas." In The Wiley Blackwell Companion to Political Theology, 54–66. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119133759.ch4.

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Austin, Scott. "Aquinas." In Tao and Trinity, 57–81. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137498144_5.

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Bourke, Vernon J. "Aquinas." In Ethics in the History of Western Philosophy, 98–124. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20203-4_4.

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Pinsent, Andrew. "Aquinas." In The History of Evil in the Medieval Age, 187–212. 1 [edition]. | New York : Routledge-Taylor & Francis, 2016.: Routledge, 2018. http://dx.doi.org/10.4324/9781351138529-13.

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Lagerlund, Henrik. "Thomas Aquinas." In Sourcebook in the History of Philosophy of Language, 259–76. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-26908-5_13.

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Hall, Alexander W. "Thomas Aquinas." In Encyclopedia of Medieval Philosophy, 1–12. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1151-5_490-2.

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Herrmann, Douglas J., and Roger Chaffin. "Thomas Aquinas." In Recent Research in Psychology, 128–56. New York, NY: Springer New York, 1988. http://dx.doi.org/10.1007/978-1-4612-3858-4_17.

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Campion, Nicholas. "Aquinas, Thomas." In Biographical Encyclopedia of Astronomers, 91–92. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_62.

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Davies, Brian. "Thomas Aquinas." In A Companion to Philosophy in the Middle Ages, 643–59. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996669.ch128.

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Conference papers on the topic "Aquinas"

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Petullo, W. Michael. "Courses as Code: The Aquinas Learning System." In CSET 2022: Cyber Security Experimentation and Test Workshop. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3546096.3546099.

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Eh, Edmond. "Responses to Evidentialism in Contemporary Religious Epistemology: Plantinga and Swinburne in Conversation with Aquinas." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow. Global Science & Technology Forum (GSTF), 2014. http://dx.doi.org/10.5176/2382-5677_pytt14.35.

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Sima, Adriana. "CAN WE KNOW THAT GOD EXISTS SIMPLY BY THINKING ABOUT IT?" In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s10.01.

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The question of whether we can know that God exists simply by thinking about it has been explored by various philosophers throughout history. Let�s examine the ideas of Plato, Saint Augustine of Hippo, Saint Anselm, Thomas Aquinas, Rene Descartes, and Lucian Blaga on this topic. Plato�s philosophy centered around the idea of forms or ideal concepts. While he did not explicitly argue for the existence of a monotheistic God, he believed in a transcendent realm of perfect forms that served as the ultimate source of reality. According to Plato, through philosophical contemplation and reason, one could gain knowledge of these forms, including the form of the good, which could be equated with a divine or godlike entity. Saint Augustine of Hippo sought to reconcile faith and reason and believed that rational inquiry could lead to knowledge of God�s existence. He argued that God�s existence could be known through introspection and reflection on one�s own existence. Augustine believed that God�s existence is self-evident and that every thought we have depends on the existence of a supreme, unchanging and eternal being. Saint Anselm proposed the ontological argument for the existence of God. He argued that we can conceive of a being greater than which nothing can be conceived. According to Anselm, if such a being exists in the understanding alone, it could also exist in reality, which is even greater. Therefore, God must exist in reality. Anselm�s argument relies on the idea that the concept of God contains the concept of necessary existence. Thomas Aquinas developed the cosmological argument, which asserts that everything in the universe has a cause, and ultimately there must be an uncaused cause (God) that initiates the chain of causes. Aquinas believed that reason could lead us to knowledge of God�s existence through observation of the natural world and logical deduction. He believed that God�s existence is self-evident and can be understood through natural theology. Rene Descartes known for his phrase �I think, therefore I am,� sought to establish a foundation of knowledge through rational inquiry. While his philosophical project primarily focused on skepticism and the existence of the self, Descartes also argued for the existence of God. He posited that the idea of God, as a perfect and infinite being, could not have originated from himself, a finite and imperfect being. Therefore, he concluded that the idea of God must have been implanted by a higher power, namely God himself. Lucian Blaga, a Romanian philosopher, addressed the problem of God�s existence from a phenomenological perspective. He argued that God�s existence is not a factual truth that can be proven or disproven by rational thought alone. Instead, Blaga emphasized the importance of subjective experience and existential intuition in recognizing the presence of God. For Blaga, the experience of the sacred and the encounter with the numinous in human existence provides a profound sense of meaning and transcendence, which suggests the existence of God. In summary, the philosophers mentioned above offer different perspectives on whether we can know that God exists simply by thinking about it. While some argue for rational proofs like the ontological or cosmological arguments, others emphasize the importance of personal experience, intuition, introspection or the recognition of higher realities, but the question of God�s existence remains a deeply complex and multifaceted topic, with different philosophical approaches yielding different conclusions, a complex and deeply personal matter, with differing viewpoints among philosophers and individuals.

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Sima, Adriana. "CAN WE KNOW THAT GOD EXISTS SIMPLY BY THINKING ABOUT IT?" In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s03.01.

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The question of whether we can know that God exists simply by thinking about it has been explored by various philosophers throughout history. Let�s examine the ideas of Plato, Saint Augustine of Hippo, Saint Anselm, Thomas Aquinas, Rene Descartes, and Lucian Blaga on this topic. Plato�s philosophy centered around the idea of forms or ideal concepts. While he did not explicitly argue for the existence of a monotheistic God, he believed in a transcendent realm of perfect forms that served as the ultimate source of reality. According to Plato, through philosophical contemplation and reason, one could gain knowledge of these forms, including the form of the good, which could be equated with a divine or godlike entity. Saint Augustine of Hippo sought to reconcile faith and reason and believed that rational inquiry could lead to knowledge of God�s existence. He argued that God�s existence could be known through introspection and reflection on one�s own existence. Augustine believed that God�s existence is self-evident and that every thought we have depends on the existence of a supreme, unchanging and eternal being. Saint Anselm proposed the ontological argument for the existence of God. He argued that we can conceive of a being greater than which nothing can be conceived. According to Anselm, if such a being exists in the understanding alone, it could also exist in reality, which is even greater. Therefore, God must exist in reality. Anselm�s argument relies on the idea that the concept of God contains the concept of necessary existence. Thomas Aquinas developed the cosmological argument, which asserts that everything in the universe has a cause, and ultimately there must be an uncaused cause (God) that initiates the chain of causes. Aquinas believed that reason could lead us to knowledge of God�s existence through observation of the natural world and logical deduction. He believed that God�s existence is self-evident and can be understood through natural theology. Rene Descartes known for his phrase �I think, therefore I am,� sought to establish a foundation of knowledge through rational inquiry. While his philosophical project primarily focused on skepticism and the existence of the self, Descartes also argued for the existence of God. He posited that the idea of God, as a perfect and infinite being, could not have originated from himself, a finite and imperfect being. Therefore, he concluded that the idea of God must have been implanted by a higher power, namely God himself. Lucian Blaga, a Romanian philosopher, addressed the problem of God�s existence from a phenomenological perspective. He argued that God�s existence is not a factual truth that can be proven or disproven by rational thought alone. Instead, Blaga emphasized the importance of subjective experience and existential intuition in recognizing the presence of God. For Blaga, the experience of the sacred and the encounter with the numinous in human existence provides a profound sense of meaning and transcendence, which suggests the existence of God. In summary, the philosophers mentioned above offer different perspectives on whether we can know that God exists simply by thinking about it. While some argue for rational proofs like the ontological or cosmological arguments, others emphasize the importance of personal experience, intuition, introspection or the recognition of higher realities, but the question of God�s existence remains a deeply complex and multifaceted topic, with different philosophical approaches yielding different conclusions, a complex and deeply personal matter, with differing viewpoints among philosophers and individuals.

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Korzo, Margarita A. "What Textbooks Were (not) Used at the Kiev Brotherhood School in the 1620s: Some Remarks." In Лихудовские чтения — 2022. НовГУ им. Ярослава Мудрого, 2023. http://dx.doi.org/10.34680/978-5-89896-832-8/2023.readings.02.

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e article is dealing with two works by Kassian Sakowicz (ca. 1578- 1647): Problemata abo Pytania polskie o przyrodzeniu człowieczym, [1620] and Traktat o duszy, 1625. e rst one is an extended translation of the pseudo-Aristotle's treatise Problemata Aristotelis; the Treatise is based on the omas Aquinas' comments on the essay On the Soul by Aristotle. Both works are traditionally associated with Sakovycz's teaching activities at the Kiev Brotherhood college (from 1620 to 1624), and regarded as textbooks created for educational purposes. e article attempts to verify whether Problems and Treatise were originally intended and compiled as schoolbooks, putting forward arguments pro and contra. e hypothesis is made that due to the insu cient development of the Orthodox school system, both Problems and Treatise together with the prepared by Sakovycz in 1625 reprint of a moraledifying essay Desiderosus, abo Scieszka do miłości Bożey were originally conceived by Kassian rather for individual reading for Orthodox clergy and laity, their intellectual and spiritual formation than for educational purposes.

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Blascikova, Andrea. "REDISCOVERY OF THE CONCEPT OF TOLERANCE IN THOMAS AQUINAS ON THE BACKGROUND OF THESIS ABOUT THE CONNECTION OF VIRTUES." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.088.

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Drino, Dževad, and Maja Drino Škandro. "LAW OF EVIDENCE – ULOGA RIMSKO-KANONSKOG POSTUPKA U RAZVITKU DOKAZNOG PRAVA." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.247d.

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In contemporary laws on criminal procedure in Bosnia and Herzegovina, as well as in the region, the penetration of elements of Anglo-Saxon law and the uncritical acceptance of the "fruit of the poisonous tree" rule in the matter of evidentiary law are visible. The look into the future is nevertheless based on the historical development of the final stage of judicial fact-finding, where it is noticeable that the inquisitorial procedure of post-classical Roman law was transferred to ecclesiastical, canon law, which greatly influenced the development of evidentiary law in continental law. Therefore, the question arises, what is the hierarchy of the value of evidence in the Roman procedure and in the later Middle Ages, when the church itself forbids priests from participating in the most widespread forms of the so-called. "God's judgments" or ordals (Lateran council from 1215). The paper analyzes the contrasts between the free evaluation of evidence and the system of legally binding or formal evaluation of evidence of the inquisition procedure, whereby the church tried to evaluate evidence for the conversion of sinners by developing the spirit of mercy, pity and compassion. Likewise, with St. Thomas Aquinas, sins bear the names of delicts of Roman law (furtum, seditio, homicidium...), while the inquisitorial process, as a judicially organized investigation, dominating the continental legal culture and jurisprudence until the middle of the 18th century, brings legal rules for the evaluation of evidence.

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OHIRKO, Oleh. "PROBLEMS OF HAPPINESS IN THE ETHICAL THEORY OF TOMA AQUINSKY." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.48.

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The problems of happiness in the theological and philosophical heritage of the outstanding medieval scientist St. Thomas Aquinas are considered. The main source and basis of happiness according to Thomism is the Lord God himself. Happiness cannot be fully comprehended in the material world, in wealth, in intellectual knowledge. Human happiness does not consist in honors, in human glory, strength, goodness and pleasures of the body. Happiness is realized in human virtue. Happiness does not consist in human feelings, but it is revealed in thoughts about God. Man will experience perfect happiness in another supernatural world through contemplation of God, who is the highest good and truth. The teachings of the Catholic Church on the understanding of happiness are analyzed. Attention is drawn to the Message of Pope Francis on the occasion of World Youth Day in 2015. It is pointed out that God himself placed “in the heart of every man an unbridled desire for happiness and fullness”. Ten key topics that guide a person to achieve true supernatural, eternal happiness are considered. Ways to live in happiness through a state of joy, love, friendship, humor, gratitude, the ability to forgive and ask for forgiveness are offered. In trying to achieve a happy state, it is important to rely on God in everything, as well as to realize that we are loved. KEYWORDS: Toma Aquinsky, happiness, knowledge, will, love, goodness, joy.

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Marsola, Guilherme Henrique, and Liliana Grubel Nogueira. "The Merchant and the Church in the Middle Ages." In II INTERNATIONAL SEVEN MULTIDISCIPLINARY CONGRESS. Seven Congress, 2023. http://dx.doi.org/10.56238/homeinternationalanais-071.

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Abstract Two realities are intertwined in the context of the Middle Ages: affirmation of the idea of Christianity and the Commercial Revolution. From the middle of the 11th century, the European West presents a process of fragmentation of political power with the rise of the feudal regime, in which local landowners have a higher power than the monarchic authorities (FRANCO JR, 2001), creating a vacuum of political unity and making the Church the only strong and centralized institution in the midst of fragmentation (FOSSIER, POLLY and VAUCHEZ, 2001It is in this context that Christianity takes command of medieval society and begins to dictate rules and conduct for various activities, seeking to link the principles of Jesus with earthly life (PERNOUD, 1997). Concurrently with the strengthening of the power of the Church, the merchants started to be notorious figures in the European West of the XIII century (LE GOFF, 1991), leading the phenomenon of Commercial Revolution, that is, new ways of practicing trade, such as the creation of trading companies, professionalization of the sedentary merchants, emergence of money, bills of exchange, navigation insurance and accounting techniques (LOPEZ, 1986). The emergence of merchants caught the attention of Church intellectuals (NOGUEIRA, 2019) and the new commercial agents were the target of a Christian moralization. The aim of this paper is to present two attempts to regulate commerce in the European West: the first described in the Decree of Gratian – elaborated in the 12th century by the monk and jurist Gratian - and the second in Question 77 of Thomas Aquinas' Summa Theologica.

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Tian, Bingchuan, Jiaqi Gao, Mengqi Liu, Ennan Zhai, Yanqing Chen, Yu Zhou, Li Dai, et al. "Aquila." In SIGCOMM '21: ACM SIGCOMM 2021 Conference. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3452296.3472937.

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Reports on the topic "Aquinas"

1

Beckman, John, Colton Murphy, Joseph Rauenhorst, Joseph R. Vanstrom, and Jacek A. Koziel. St. Thomas Aquinas Parking Ramp. Ames: Iowa State University, Digital Repository, April 2017. http://dx.doi.org/10.31274/tsm416-180814-7.

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Krohn, Greg. Manprint Findings from the OT II Test of the Remotely Piloted Vehicle System (Aquila). Fort Belvoir, VA: Defense Technical Information Center, February 1988. http://dx.doi.org/10.21236/ada396413.

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Menlove, H. O., R. Siebelist, and T. R. Wenz. Calibration and performance testing of the IAEA Aquila Active Well Coincidence Counter (Unit 1). Office of Scientific and Technical Information (OSTI), January 1996. http://dx.doi.org/10.2172/197779.

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Sickinger, David E., David Martinez, and Bob Bolz. Energy Performance Evaluation of Aquila's Aquarius Fixed Cold Plate Cooling System at NREL's High Performance Computing Center. Office of Scientific and Technical Information (OSTI), February 2019. http://dx.doi.org/10.2172/1497991.

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Nicholson, Nigel R., Gerard N. Deignan, and Edwin R. Smootz. Remotely Piloted Vehicle (Aquila) Force Development Test and Experimentation. (FDTE): Army Research Institute Fort Hood Field Unit Evaluation (1987). Fort Belvoir, VA: Defense Technical Information Center, February 1988. http://dx.doi.org/10.21236/ada396431.

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H. Carrasco and H. Sarper. Developing Engineered Fuel (Briquettes) Using Fly Ash from the Aquila Coal-Fired Power Plant in Canon City and Locally Available Biomass Waste. Office of Scientific and Technical Information (OSTI), June 2006. http://dx.doi.org/10.2172/901786.

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Potentiometric surface of the Aquia Aquifer in southern Maryland, September 1989. US Geological Survey, 1991. http://dx.doi.org/10.3133/wri914094.

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The Potentiometric Surface of the Aquia Aquifer in Southern Maryland, September 1985. US Geological Survey, 1987. http://dx.doi.org/10.3133/wri874029.

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Potentiometric surface of the Aquia Aquifer in southern Maryland during September 1988. US Geological Survey, 1990. http://dx.doi.org/10.3133/wri904037.

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Potentiometric surface of the Aquia Aquifer in southern Maryland during the Fall of 1986. US Geological Survey, 1987. http://dx.doi.org/10.3133/wri874214.

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