Relevant bibliographies by topics / Contributions in the thought of Thomas Aquinas

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Academic literature on the topic 'Contributions in the thought of Thomas Aquinas'

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Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Contributions in the thought of Thomas Aquinas"

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Taufik, Muhammad. "FILSAFAT BARAT ERA SKOLASTIK Telaah Kritis Pemikiran Thomas Aquinas." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 2 (December 21, 2020): 81. http://dx.doi.org/10.18592/jiiu.v19i2.4444.

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AbstractThis paper tries to discuss how Western philosophy critically examined the thought of Thomas Aquinas in the scholastic era. The scholastic era or known medieval philosophy whose style is the philosophy of collaborating with theology in harmony. Philosophy in the scholastic era gave birth to many famous theologians-philosophers, one of whom was Thomas Aquinas, who was the subject of this paper. After the authors traced through this paper the answer found that Aquinas was the most important figure of Western philosophy in the scholastic era. Aquinas is considered to have made a real contribution in unifying the original elements of Augustine's thought, strongly influenced by the philosophy of Neo-Platonism, with the philosophy of Aristotle.The author criticized Aquinas's view that Aristotle's philosophical system contains true rational truths. Basically using philosophical methods to understand theology is very helpful. That has been done by Aquinas; it only needs to be underlined that the method for understanding philosophy without losing the nature of theology is not entirely correct either. However there are also problems that cannot be fully explained by philosophical approaches. Like the problem of beliefs related to metaphysical problems, for example. The problem of belief in matters that are metaphysical is a problem that is difficult to explain philosophical logic. Aquinas stated that theological truth is clear to human reason. For example, it is the truth about God's existence. This truth comes from revelation, but how to explain philosophically that can satisfy curiosity so that what is believed can be understood rationally.
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Wijoyo, Hendrawan. "Persahabatan: Sumbangsih Moralitas Tradisi Kristen bagi Moralitas Bangsa Indonesia." Veritas : Jurnal Teologi dan Pelayanan 16, no. 2 (December 1, 2017): 169–82. http://dx.doi.org/10.36421/veritas.v16i2.17.

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Untuk betul-betul menjadi terang, kekristenan perlu menggumulkan sumbangsihnya bagi moralitas bangsa. Menggunakan ide tradisi Alasdair MacIntyre dan teologi natural Alister McGrath, penulis menawarkan sebuah konstruksi teologi yang membuka kemungkinan ide moralitas Kristen diperhitungkan dalam pembicaraan moralitas bangsa. Penulis kemudian menawarkan konsep persahabatan dalam kekristenan sebagai contoh nyata sumbangsih kekristenan bagi moralitas bangsa. Kata-kata Kunci: Alasdair MacIntyre, Alister McGrath, Aristoteles, Etika, Persahabatan, Teologi Publik, Thomas Aquinas English: Christians in Indonesia are often depicted as free riders who don’t contribute much to Indonesian’s independence and life as nation. This is a false claim. However, Christianity does need to offer a greater contribution, especially in the area of moral thought of Indonesia which is dominated by Islamic theology and secular ideas. Using the framework of Alasdair MacIntyre and Alister McGrath, this article constructs a theological and philosophical basis for Christianity’s contribution for the nation’s morality discussions. In the later part of this article, a Christian conception of friendship will be offered as an example of a Christian contribution. Keywords: Alasdair MacIntyre, Alister McGrath, Aristotle, Ethic, Friendship, Public Theology, Thomas Aquinas
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Tilley, Terrence W. "The Systematic Elusiveness of God: On the Fiftieth Anniversary of Ian Ramsey's Religious Language." Horizons 34, no. 1 (2007): 7–25. http://dx.doi.org/10.1017/s0360966900003911.

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ABSTRACTIan Ramsey (1915–1972) had a significant impact on analytical philosophy of religion in the second half of the twentieth century. This article claims that one of his early articles, “The Systematic Elusiveness of ‘I’,” and the passing comments on Thomas Aquinas in his most famous work, Religious Language (1957), are keys to understanding his contributions. Though his work is out of vogue with many philosophers of religion today, he anticipated a number of significant developments in philosophy and his work remains used by and useful for systematic theologians.
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Hołda, Miłosz. "“Revelatio Absconditorum”: On the Possible Contribution of Saint Bonaventure to the Contemporary Philosophical Discussion on Divine Hiddenness." Roczniki Filozoficzne 71, no. 2 (June 28, 2023): 185–207. http://dx.doi.org/10.18290/rf237102.11.

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In the contemporary version of the discussion around the problem of God’s hiddenness, which was initiated by the argument presented by John Schellenberg, the problem is posed in a way that differs significantly from its traditional presentation. However, there is no shortage of references to thinkers of the past who have grappled with the problem of divine hiddenness. Among these, there are occasional references to authors belonging to the medieval period: Anselm of Canterbury and Thomas Aquinas. However, none of the authors involved in the contemporary dispute refers to the thought of Bonaventure. In my paper, I intend to present and discuss the themes related to divine hiddenness that can be found in the theological works of Bonaventure. I will show their place and importance in the theological system of the Master of Bagnoregio. I will also indicate possible ways in which these themes can be used in contemporary philosophical discussion.
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Rama, Ali. "SCHUMPETERIAN ‘GREAT GAP’ THESIS AND MEDIEVAL ISLAMIC ECONOMIC THOUGHT: INTERLINK BETWEEN GREEKS, MEDIEVAL ISLAMIC SCHOLARS AND EUROPEAN SCHOLASTICS." Al-Maslahah Jurnal Ilmu Syariah 13, no. 1 (April 1, 2017): 25. http://dx.doi.org/10.24260/almaslahah.v13i1.916.

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Abstract Joseph Schumpeter (1883-1950) in his magnum opus, History of Economic Analysis (1954) proposed a great gap thesis by saying that economic analysis begins only with the Greeks and was not reestablished until the rise of European Scholasticism in the hands of St Thomas Aquinas.In fact, this Schumpeterian great gap in economic thought coincides with the Islamic golden age, when various Muslim writers made substantial contributions in various fields of inquiry, including economic matters. A substantial body of contemporary economic is traceable to medieval Arab Scholastics such as Abu Yûsuf (731-798), Al Farabi (873-950), IbnuSina (980-1037), Al-Ghazalî (1058-1111), IbnuTaimiyah (1263-1328), and IbnuKhaldûm (1364-1442).There were interlinked between Greek intellectual legacy to Islamic medieval legacy and to Latin scholastic economics. The Arab scholarship itself stimulated by the Greeks and further developed in light of the Islamic Ethos, not only inspired Scholastic thought, but that much of that scholarship became incorporated in Scholastic writings.So this paper provides an academically objection to the Schumpeterian thesis by providing Islamic scholars’ contribution on economic thoughts. Additionally, the paper provides some issues on Islamization of contemporary economics. Key words: great gap, medieval Arab-Islamic scholastics, Islamization of Economics, Islamic worldview. Abstrak Joseph Schumpeter (1883-1950) dalam bukunya History of Economic Analysis (1954) memperkenalkan sebuah tesis ‘great gap’ dengan mengatakan bahwa analisis ekonomi hanya mulai dari Yunani dan tidak berkembang lagi sampai kemunculan ilmuan Skolastik Eropa di tangan St Thomas Aquinas. Namun kenyataannya, ‘great gap’ Schumpeter ini justru terjadi pada masak ejayaan Islam, yaitu ketigasejumlahsarjanadanilmuan Muslim memberikan kontribusi signifikan dalam berbagai jenis penemuan dan keilmuan termasuk dalam bidang ekonomi. Isi dari ilmu ekonomi kontemporer saat ini dapat dilacak kesamaannya dengan karya ilmuan Arab abad pertengahan seperti Abu Yûsuf (731-798), Al Farabi (873-950), Ibnu Sina (980-1037), Al-Ghazalî (1058-1111), Ibnu Taimiyah (1263-1328), dan Ibnu Khaldûm (1364-1442). Terdapat keterhubungan antara karya intelektual Yunani, ilmuan Muslim abad pertengahan dan Ilmuan skolastik. Ilmuan Arab sendiri ‘distimulasi’ oleh ilmuan Yunani yang selanjutnya dikembangkan sesuai dengan kerangka Islam dan banyak dari karya mereka memiliki kemiripan dengan tulisan Skolastik. Penelitian ini melakukan penolakan secara akademik atas tesis Shumpeter tentang ‘great gap’ dengan menunjukkan kontribusi ilmuan Muslim dalam pemikiran ekonomi. Penelitian ini juga membahas beberapa isu tentang Islamisasi ilmu ekonomi kontemporer.
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Bochkarev, S. A. "The Philosophy of the Criminal Law of the Middle Ages." Russian Journal of Legal Studies 4, no. 3 (September 15, 2017): 49–61. http://dx.doi.org/10.17816/rjls18287.

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The author of the article analyzes in sufficient detail the contribution of medieval thinkers: Aurelius Augustine, Anita Boethius, Anselm of Canterbury, Pierre Abelard, Peter Lombard, Thomas Aquinas, to the philosophy of the criminal law emerging in the Middle Ages, noting that at present this is either not given due importance, or it is significantly underestimated. Many researchers forget that it was in the Middle Ages that European nations began to emerge and that modern states were being formed, and the languages we speak were emerging; to the Middle Ages many of the cultural values that formed the basis of our civilization come up. The author believes that an in-depth knowledge of the creativity of these medieval thinkers enables us to form a true and integral image of the criminal law philosophy, one that stood at its origins. The legacy of the noted thinkers does not allow one to agree with the popular opinion about the Middle Ages as being timeless or as a failure for the criminal-legal thought in the period. Moderators of medieval thought were no less than enlighteners and reformers of the New Time, humanistically aligned with the goals and tasks of criminal justice. In conclusion, the author calls on the modern science of criminal law not to deny the usefulness of the legacy of the Middle Ages for the development of philosophical and legal thought, since it is unquestionable that theological thought, like the natural science or philosophy, is born of human consciousness and has an object of its human interest, his spiritual order.
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Gustafson, Sandra M. "Reimagining the Literature of the Modern Republic." PMLA/Publications of the Modern Language Association of America 131, no. 3 (May 2016): 752–58. http://dx.doi.org/10.1632/pmla.2016.131.3.752.

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Raúl Coronado'S Ambitious and Beautifully Realized Book About The Literature Of Failed Republican Revolution in Late-eighteenth- and early-nineteenth-century Texas is a major contribution to the expanding field of scholarship that recovers, contextualizes, and interprets Tatino/a writing. This wide-ranging study traces the influence of scholastic thought in Spain and Spanish America, culminating in a discussion of the resonances of that intellectual tradition after 1848, as newly conquered Tejanos faced expropriation and violence by United States Americans. Coronado shows how the ideas of Thomas Aquinas and his Spanish interpreters—notably Francisco Suárez (1548-1617), a Jesuit and the leading member of the Thomist School of Salamanca, whose ideas were broadly influential in the Hispanic world—presented a durable alternative to the liberal philosophy of John Tocke and Adam Smith. In part through Suárez's influence, the Roman Catholic concept of the corpus mysticum fed into a distinctive vision of the modern republic that elevated the pueblo over the individual. That this alternative tradition failed initially to gain political and cultural ground explains the melancholy title of Coronado's study, while the possibility of recuperating this history as a usable past animates the project as a whole.
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Zapata Lesmes, Clemencia Del Consuelo. "La investigación en la transformación de las prácticas pedagógicas. Reflexiones desde las Licenciaturas en Educación de la Corporación Universitaria Rafael Núñez/ Research in the transformation of teaching practices. Reflections from the Bachelor of Education from the University Corporation Rafael Nunez." Hexágono Pedagógico 3, no. 1 (November 29, 2012): 79. http://dx.doi.org/10.22519/2145888x.284.

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La investigación es un proceso que invita a la revaluación de las estructuras de pensamiento con miras a la gestión de nuevos conocimientos y a la transformación de las prácticas pedagógicas investigativas, razón por la cual, este estudio se desprende del macro proyecto “Concepciones sobre investigación de docentes de Licenciaturas en Educación en Cartagena de Indias” desarrollado para optar por el título de Magister en Educación de la Universidad Santo Tomás de Aquino. En relación con lo primero, se plantea una reflexión en torno a los aportes significativos de la investigación en el campo educativo, entendiéndola como un escenario de intercambio entre maestros en ejercicio y maestros en formación, posteriormente, se analiza cómo la investigación implica un espacio de transformación en el aula de clases; por último, se concluye que la investigación en la formación de licenciados hace énfasis en la reflexión pedagógica para contribuir a una transformación que se verá reflejada en las prácticas pedagógicas investigativas e influirá en las posibilidades de modificar y aportar al conocimiento.ABSTRACTResearch is a process that invites reassessment of the structures of thought towards new knowledge management and processing of investigative teaching practices, which is why, this study shows the macro project "Concepts of teacher research Degrees in Education in Cartagena de Indias "developed to qualify for the title of Master in Education from St. Thomas Aquinas College. In relation to the former, there is a reflection on the significant contributions to research in education, understood as a stage for exchange between practicing teachers and teachers in training, then discusses how research is an area of transformation in the classroom, and finally, it is concluded that research in graduate training emphasizes pedagogical reflection to contribute to a transformation that will be reflected in teaching practices and influence investigative possibilities for change and contribute to knowledge.
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Kazantseva, Dina. "POTENTIAL OF PERSONALITY: HISTORICAL RETROSPECTIVE." Adam alemi 90, no. 4 (December 15, 2021): 3–10. http://dx.doi.org/10.48010/2021.4/1999-5849.01.

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The essence of personality potential is one of the important characteristics of understanding a person as an integral being, creating an individual space of personal aspirations and values. The origins of the problem under consideration in various forms are present in the philosophical reflections of many researchers and have a long history. Even Socrates, Plotinus, Cicero, Thomas Aquinas drew attention to the deep foundations and spiritual essence of man, to the presence of virtues in a state of potential stagnation, to the need for their development in order to achieve the ideal of perfection. N. Kuzansky, S. L. Frank, P. I. Tillich noted the presence of latent force unfolding in time in living beings, the rejection of the self and introduction into something higher, the correlation of the divine and the human, the interconnection of things and events, etc. The modern world actualizes the solution to the problem, creating conditions for a deeper understanding of the potential, consideration of its integrity and the essential foundations of maximum realization. The crisis in all spheres of human life, economic, political, social, requires a quantum leap in understanding the potential and building, on the basis of modern studies of the phenomenon, new projects for transforming reality. In this regard, understanding the historical aspect of studying the logic of the genesis of potential makes an invaluable contribution to solving this problem. Understanding the depth of philosophical thought in a historical retrospective about the origin, emergence and existence of potential will allow you to connect the past and the present, as well as qualitatively advance into the future.
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Clarke, W. Norris. "The Thought of Thomas Aquinas." International Philosophical Quarterly 34, no. 1 (1994): 117–18. http://dx.doi.org/10.5840/ipq199434166.

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Dissertations / Theses on the topic "Contributions in the thought of Thomas Aquinas"

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Trapp, Michael Vann. "Thomas Aquinas on the Nature of Singular Thought." Thesis, Virginia Tech, 2015. http://hdl.handle.net/10919/52901.

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In his account of the intellectual cognition of singulars, Aquinas claims that the intellect cognizes singulars by way of mental images. Some recent commentators have claimed that Aquinas' appeal to mental images is inadequate to account for the intellectual cognition of singulars because mental images considered in terms of their qualitative character alone have content that is general and are, therefore, insufficient to determine reference to a singular. That is, if Aquinas takes mental images to refer to singulars because those singulars perfectly resemble the mental images, then his account is deficient. In my paper, I argue that the critical interpretation above is predicated on a misunderstanding of Aquinas regarding the intentionality of images. I investigate Aquinas' account of the intentionality of images in order to show that Aquinas understands the reference of mental images to be determined not by their qualitative character alone but also by the causal relation that obtains between the cognizer and a singular.
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Farmer, Linda. "'Esse' and human individuation in the thought of St. Thomas Aquinas." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7849.

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Massobrio, Simona Emilia. "Aristotelian matter as understood by St. Thomas Aquinas and John Duns Scotus." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39263.

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The concept of matter as it is treated in the philosophical systems of Aristotle, Thomas Aquinas, and John Duns Scotus is examined, partly to ascertain the influence which the original Aristotelian concept of matter had on the two medieval thinkers, and partly to determine which of these two thinkers remained more faithful to the original Aristotelian concept. An analysis is carried out of the views of the three philosophers regarding the ontological status of matter; the intelligibility of matter; the issue of the real distinction between matter and form; the role played by matter in individuating composite substances; and its role in defining composite substances and determining their essences. Finally, the views of Aquinas and Scotus regarding the theory of universal hylomorphism and the theory of the plurality of forms are discussed and compared. It is shown that, while most of the Franciscan philosophical tradition up to Scotus's time was far more influenced by Platonist than by Aristotelian principles, Scotus, though a Franciscan, was much closer to Aristotle than to Plato in his views regarding matter. In fact, the few deviations from the original Aristotelian concept found in Scotus's theory can be ascribed to theological concerns. It is argued, furthermore, that Scotus's views on the concept of matter are far closer to the original Aristotelian theory than our analysis shows Aquinas himself to be.
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Heidgerken, Benjamin E. "The Christ and the Tempter: Christ's Temptation by the Devil in the Thought of St. Maximus the Confessor and St. Thomas Aquinas." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1430153281.

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Duby, Steven J. "Divine simplicity : a dogmatic account." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5935.

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This thesis offers a constructive account of the doctrine of divine simplicity in Christian theology. In its methodology, the thesis aims to present this divine perfection as an implicate of the scriptural portrayal of God, to draw upon the insights and conceptual resources of Thomas Aquinas and various Reformed orthodox theologians, and to respond to some objections to divine simplicity. The focus on exegetical elaboration of biblical teaching and the use of Thomas and the Reformed orthodox distinguish this work from a number of recent accounts of God in both systematic theology and analytic philosophy. The case for God's simplicity is made by examining God's singularity, aseity, immutability, infinity, and act of creation in Holy Scripture and then tracing the ways in which these descriptions of God imply that he is (negatively) not composed of parts. Rather, he is (positively) actus purus and really identical with his own essence, existence, and attributes, each of which is identical with the whole being of the triune God considered under some aspect. In light of the constructive work, this study then addresses the three most pressing objections to divine simplicity: (1) that it denigrates God's revelation of his many attributes in the economy; (2) that it eliminates God's freedom in creating the world and acting in history; and (3) that it does not cohere with the doctrine of the Trinity.
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Jaede, Maximilian. "The concept of enmity in the political philosophy of Hobbes." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6679.

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To the author's knowledge, this is the first systematic study of the concept of enmity in the political philosophy of Thomas Hobbes. Examining this important category does not only elucidate the concept itself, but also provides an opportunity to reconnect fragments of Hobbes's thought that are increasingly being treated as disparate subjects. It is suggested that the notion of enmity can shed further light on related aspects of his political philosophy, including human competitiveness, the roles of fear and trust, the evil of violent death, the status of rebels, and his theory of international relations. In addition, the subject invites a rethinking of Hobbes's place in the history of political thought. It is argued that he was among the first to make enmity a central subject of political philosophy. This seems to be related to Hobbes's break with the traditional notion of natural sociability, as a consequence of which he describes the natural condition of mankind as a war of all against all. Although Hobbes depicts human beings as natural enemies, he holds that enmity does not exclude the possibility of reconciliation; individuals can supposedly overcome their hostility through subjection to a sovereign. These views give rise to a dynamic distinction between public and private enmity, according to which outright hostility can be transformed into private rivalry if human beings renounce their natural right of war. Conversely, subjects become public enemies if they rebel against the sovereign. Hobbes's views on natural enmity and reconciliation also have important implications for his theory of international relations. This thesis particularly highlights the possibility that states can be decomposed and reassembled after a foreign invasion, which precludes wars of annihilation.
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Books on the topic "Contributions in the thought of Thomas Aquinas"

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Weithman, Paul Jude. Justice, charity and property : the centrality of sin to the political thought of Thomas Aquinas. Ann Arbor, MI: University Microfilms International, 1989.

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Lonergan, Bernard J. F. Grace and freedom: Operative grace in the thought of St. Thomas Aquinas. Toronto, Ont: University of Toronto Press, 1988.

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Geffré, Claude. Thomas Aquinas and contemporary thought. Chicago, Ill: Dominican Publications, Province of St. Albert the Great, 1989.

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Jeremiah, Hackett, Murnion William E, and Still Carl N, eds. Being and thought in Aquinas. Binghamton, N.Y: Global Academic Pub., 2004.

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Pesch, Otto Hermann. Christian existence according to Thomas Aquinas. Toronto: Pontifical Institute of Mediaeval Studies, 1989.

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Miungi, Luijino. Fundamental aspects of human generation in St. Thomas Aquinas. Romae: Pontificia Universitas Sanctae Crucis, Facultas philosophiae., 1999.

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Brown, Montague. Permanent creation: A study in the thought of Thomas Aquinas. Ann Arbor, MI: University Microfilms International, 1986.

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Sparrow, Mary Frances. The praeambula fidei according to St. Thomas Aquinas. Ann Arbor, MI: University Microfilms International, 1989.

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Ihejiofor, Thaddeus Nwagha. Freedom and the natural inclination of the will according to St. Thomas Aquinas. Ann Arbor, MI: University Microfilms International, 1990.

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Honde, Charles M. Natural law in St. Thomas Aquinas' works: Metaphysical and ethical dimensions. Romae: Pontificia universitas Urbaniana, 2001.

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Book chapters on the topic "Contributions in the thought of Thomas Aquinas"

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Cottrell, Emily J., Egbert Bos, David C. Reisman, Elisa Coda, Börje Bydén, Pantelis Golitsis, Taneli Kukkonen, et al. "Thomas Aquinas, Political Thought." In Encyclopedia of Medieval Philosophy, 1287–91. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_491.

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Hamilton-Bleakley, Holly. "Thomas Aquinas, Political Thought." In Encyclopedia of Medieval Philosophy, 1893–98. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_491.

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Santori, Paolo. "Aquinas and economic thought." In Thomas Aquinas and the Civil Economy Tradition, 65–89. Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9780429355240-3.

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Sağın, Abdüsselam. "Debates on the notion of usury in St. Thomas Aquinas’ thought." In The Evolution of Interest and Debt, 54–63. Milton Park, Abingdon, Oxon; New York, NY: Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781003041245-6.

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Loveland Swanstrom, Julie. "Secondary Causes in the Liber de Causis and the Work of Thomas Aquinas." In Pseudo-Aristotelian Texts in Medieval Thought, 111–51. Turnhout: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.rpm-eb.5.134868.

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Jiménez Marce, Rogelio. "How Rational Thought is Conceived in Christian Doctrine: The Case of Saint Thomas Aquinas." In Integrated Science, 537–53. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-04075-7_27.

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Imbach, Ruedi. "Une métaphysique thomiste florentine." In The Dominicans and the Making of Florentine Cultural Identity (13th-14th centuries) / I domenicani e la costruzione dell'identità culturale fiorentina (XIII-XIV secolo), 69–85. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-046-7.07.

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This article examines Remigio de’ Girolami’s treatise De modis rerum. This metaphysical treatise addresses all aspects of this discipline, which, in the footsteps of his master Thomas Aquinas, Remigio understands as an ontology. The investigation confirms the Thomistic orientation of Remigio’s philosophy but also highlights Remigio’s acute perception of the complex relationships between thought, language and reality. Thus, the author argues that this treatise proposes an innovative approach to metaphysics based on the study of the meanings of key notions of the discipline.
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Lipscomb, Benjamin J. B. "The Somerville Senior Common Room." In The Women Are Up to Something, 171–99. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197541074.003.0007.

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This chapter follows the rebellious patrician Philippa Foot, through her years as a tutorial fellow at Somerville, chronicling her philosophical apprenticeship to Anscombe, her work with Oxfam, her separation from her husband, and her contributions to the task of rethinking mid-century ethics. Foot was a dedicated and overworked teacher; her afternoons spent talking with Anscombe gave her a much needed impetus to develop her own philosophical thoughts. Through Anscombe, Foot became a disciple of both Wittgenstein and Thomas Aquinas. She eventually took up Anscombe’s critique of Hare, in a drastically different style. Foot wrote two influential essays, “Moral Thoughts” and “Moral Beliefs,” arguing against Hare’s moral theory, using examples drawn from Hare’s own territory—linguistic analysis. They were clever, careful, in some ways conventional Oxford moral philosophy, and immediately popular. While Foot would eventually repudiate some of these arguments, her contribution to the retrieval of Aristotelian ethics was decisive.
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"Thomas Aquinas." In Christian Thought, 297–312. Routledge, 2010. http://dx.doi.org/10.4324/9780203851937-26.

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Brown, Chris, Terry Nardin, and Nicholas Rengger. "THOMAS AQUINAS." In International Relations in Political Thought, 213–20. Cambridge University Press, 2002. http://dx.doi.org/10.1017/cbo9780511808784.020.

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Conference papers on the topic "Contributions in the thought of Thomas Aquinas"

1

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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2

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.

Full text
Abstract:
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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