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Journal articles on the topic 'Essentia'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

MILIDRAG, PREDRAG. "REALNA KOMPOZICIJA ESSE I ESSENTIA U DELU DE ENTE ET ESSENTIA SV. TOME." Arhe 26, no. 31 (June 18, 2020): 35–64. http://dx.doi.org/10.19090/arhe.2019.31.35-64.

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Članak analizira Tomin argument za realnu kompoziciju između suštine i bivstvovanja u stvorenim bićima kako ju je izložio u delu O biću i suštini. Pre razmatranja dokaza za realnu kompoziciju iz četvrtog dela, razmotreni su pojmovi označene i neoznačene materije, precizirajuće i neprecizirajuće apstrakcije, kao i suštine posmatrane apsolutno. U tom kontekstu istaknuto je za Tomu razlika između suštine i bivstvovanja razlika između suštine i svakog njenog bivstvovanja. Osnovni zaključak na osnovu tumačenja tri koraka argumenta iz četvrtog dela De ente-a jeste da su za dokaz za realnu kompoziciju neophodna sva tri koraka, ali i dokaz da Bog realno bivstvuje kao esse tantum.

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2

Auvray·Assayas, Clara. "Quel concept grec traduit essentia?" Chôra 18 (2020): 91–102. http://dx.doi.org/10.5840/chora2020/202118/195.

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Which Greek concept is translated by essentia ? The question is raised from a methodological perspective and aims at re‑examining the Latin texts on which philologists have based the history of essentia. Neither Cicero nor Seneca used the term, because they did not need it: its philosophical meaning is fully developed only when the theological discussions about the Trinity arise. The absence of essentia in the classical period gives some useful information about the way Plato was read at Rome: thus a critical history of the Latin philosophical lexicon should contribute to a better understanding of the reception of Greek philosophy in Rome.

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3

Marchukova, E. S. "Martin Heidegger on distinctio essentia and existentia in scholasticism." Omsk Scientific Bulletin. Series Society. History. Modernity 5, no. 2 (2020): 124–28. http://dx.doi.org/10.25206/2542-0488-2020-5-2-124-128.

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4

Hitz, P., B. Johnson, J. Meier, B. Wasbotten, and I. Haller. "PS3-23: VDW Data Source: Essentia Health." Clinical Medicine & Research 11, no. 3 (September 1, 2013): 178. http://dx.doi.org/10.3121/cmr.2013.1176.ps3-23.

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5

Guerrero Troncoso, Hernán. "Res. Essentia, ente. Una lectura aviceniana del proemio del De Ente et Essentia de Santo Tomás de Aquino." Intus-Legere Filosofía 4, no. 1 (March 1, 2010): 9–36. http://dx.doi.org/10.15691/0718-5448vol4iss1a94.

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6

Shustrov, Dmitry. "Essentia constitutionis: Constitution of the Russian Federation – a look through the centuries of constitutional theory." Sravnitel'noe konstitucionnoe obozrenie 3, no. 118 (2017): 71–90. http://dx.doi.org/10.21128/1812-7126-2017-3-71-90.

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7

Wietecha, Tracy. "On Method in Reading the De ente et essentia." International Philosophical Quarterly 56, no. 2 (2016): 155–70. http://dx.doi.org/10.5840/ipq201641862.

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8

Owens, Joseph. "Aquinas' Distinction at De ente et essentia 4.119-123." Mediaeval Studies 48 (January 1986): 264–87. http://dx.doi.org/10.1484/j.ms.2.306340.

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9

Burova, O. A., and N. S. Tokareva. "ESSENTIA ESCROW RATIONIBUS, EORUM INCURSUM IN VIRUS PRAEDIUM FORUM." Вестник Московского финансово-юридического университета, no. 1 (2021): 151–55. http://dx.doi.org/10.52210/2224669x_2021_1_151.

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10

Brook, Angus. "The Aristotelian Context of the Existence-Essence Distinction in De Ente Et Essentia." Metaphysica 20, no. 2 (October 25, 2019): 151–73. http://dx.doi.org/10.1515/mp-2019-2012.

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Abstract This paper explores the Aristotelian context of the real distinction between existence and essence thought to be posited in Thomas Aquinas’ early work De Ente Et Essentia. In doing so, the paper situates its own position in the context of contemporary scholarship and in relation to the contemporary trend to downplay Aristotle’s influence in Thomas Aquinas’ philosophy. The paper argues that re-reading De Ente Et Essentia in this way sheds new light on some of the crucial debates in contemporary Thomist scholarship, particularly with respect to the analogous relation between potency and act: essence and existence, the distinction between conceptual and causal explanation, and the relationship between philosophy and theology in the thought of Thomas Aquinas.

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11

Extensão, Cadernos De. "Entrevista com Paula Aparecida Martins Borges Bastos." Cadernos de Extensão do Instituto Federal Fluminense 4, no. 1 (September 16, 2020): 4–12. http://dx.doi.org/10.19180/2447-8180.v4n12020p4-12.

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Paula Aparecida Martins Borges Bastos é graduada, mestre e doutora em Medicina Veterinária pela Universidade Federal Fluminense. Também ´possui Licenciatura em Letras pela Universidade Iguaçú. Paula foi Pró-Reitora de Extensão e Cultura do Instituto Federal Fluminense (2012-2016). É medica veterinária no Instituto Federal Fluminense (IFF), campus Bom Jesus do Itabapoana, atuando no Laboratório de Microbiologia de Alimentos e Água, membro do Conselho Editorial e da Comissão de Editores Científicos da Essentia Editora do IFF e editora Assistente da Série Memórias Fluminenses - Essentia Editora/IFF.

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12

Shustrov, Dmitry. "Essentia constitutionis: The Constitution of the Russian Federation in the focus of constitutional theories of the 20th and 21st centuries." Sravnitel'noe konstitucionnoe obozrenie 120, no. 5 (2017): 78–93. http://dx.doi.org/10.21128/1812-7126-2017-5-78-93.

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13

Marchukova, Ekaterina S. "The Problem of Relation Between Essence (Essentia) and Existence (Existentia) in Heidegers’s Interpretation of F. Suarez." Voprosy Filosofii, no. 12 (2020): 198–208. http://dx.doi.org/10.21146/0042-8744-2020-12-198-208.

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The article is devoted to studying the problem of the relationship between essence and existence – one of the most important problems of medieval philosophy and at the same time one of the basic problem lines of M. Heidegger’s “fundamental ontology”. The author aims to reveal why it was so important for Heidegger to note the scholastic difference of essence and existence; why he appeals to and how he works with the texts of medieval thinkers what he pays special attention to and what conclusions comes to. Heidegger’s work focuses on F. Suarez’s treatise “Disputationes metaphysicae”. In his lecture course “Die Grundprobleme der Phänomenologie” Heidegger circumstantially and in detail analyses the thesis of medieval ontology about the relationship between essence and existence, paying particular attention to Suarez XXXI “Disputationes metaphysicae”. These works have served as the main source for this article. Analysing Heidegger’s reading of the Suarez’ text and its use in Heidegger’s ontological constructions, the author comes to conclusion that Suarez’s and his forerunners’ reasoning could provide Heidegger with support in developing phenomenological ontology. The article shows that a comparison of F. Suares’ XXXI “Disputationes metaphysicae” with Heidegger’s Marburg lectures can help resolve the issue of to what extent new interpretations of medieval approaches to the relationship between essence and existence have opened up the horizons for Heidegger’s radical ontological research.

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14

Němec, Václav. "Tomášovo pojetí esence v De ente et essentia a jeho zdroje." Studia Neoaristotelica 8, no. 1 (2011): 38–71. http://dx.doi.org/10.5840/studneoar2011813.

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15

Lutfiyya, M. N., P. Conway, T. Elliott, C. Gessert, I. Haller, B. Johnson, C. McCarty, C. Reneir, and S. Waring. "PS2-05: New HMORN Member: The Essentia Institute of Rural Health." Clinical Medicine & Research 10, no. 3 (August 1, 2012): 173. http://dx.doi.org/10.3121/cmr.2012.1100.ps2-05.

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16

Milidrag, Predrag. "Aquinas’s Participation Argument for the Real Distinction between esse and essentia." Filozofska istraživanja 36, no. 3 (December 30, 2016): 561–79. http://dx.doi.org/10.21464/fi36310.

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17

Kerr, Gaven. "Author’s Response to Contributors." Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 147–69. http://dx.doi.org/10.18290/rf.2019.67.4-10.

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18

LÓPEZ-FARJEAT, Luis Xavier. "Sobre la simplicidad divina y la predicación de múltiples atributos en Avicena y Tomás de Aquino / On Divine Simplicity and the Predication of Multiple Attributes in Avicenna and Thomas Aquinas." Revista Española de Filosofía Medieval 23 (April 20, 2016): 147. http://dx.doi.org/10.21071/refime.v23i.8975.

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In In I Sent., d. 2, q. 1, aa. 1-3 Thomas Aquinas deals with divine simplicity and the predication of the divine attributes. There, he seems to take some distance from Avicenna, specifically when Avicenna avers that God lacks a quiddity. However, in the Summa theologiae Aquinas assumes, as he previously does both in In I Sent., d. 8, q. 1, a. 1 and in De ente et essentia, that there is an identity between the essentia/quiddity and the esse in God, while this statement would also be held by Avicenna. I will show how back to the Commentary on the Sentences Aquinas has detected the existing tension between the two thesis held by Avicenna, and I will also analyze the way in which he addresses both these theses.

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19

García Marqués, Alfonso. "«Ousía»: su significado y traducción." Pensamiento. Revista de Investigación e Información Filosófica 77, no. 293 (July 20, 2021): 171–94. http://dx.doi.org/10.14422/pen.v77.i293.y2021.010.

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Este artículo busca determinar el contenido semántico del término ousía —no sus múltiples usos filosóficos ni sus denotaciones contextuales—, y discutir la validez de sus diversas traducciones (essentia, substantia, entidad), con especial referencia a Aristóteles.

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20

Milidrag, Predrag. "Aquinas on the real distinction and the twofold character of esse." Theoria, Beograd 58, no. 2 (2015): 5–32. http://dx.doi.org/10.2298/theo1502005m.

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The article analyzes Aquinas? argument for the real distinction between esse and essence in De ente et essentia IV, in the context of accidental and essential character of esse in his metaphysics. All three phases of the argument are analyzed in detail and the defended thesis is that after third phase of the argument, i.e. after the proof that God is tantum esse is possible to claim that the real distinction is proved. In the last part of the article, on the basis of the conclusions of the De ente proof, the problem of twofold character of being is interpreted against the background of two kinds of causality, efficient and formal.

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21

Erismann, Christophe. "Generalis essentia. la théorie érigénienne de l'ousia et le problème des universaux." Archives d'histoire doctrinale et littéraire du Moyen Âge 69, no. 1 (2002): 7. http://dx.doi.org/10.3917/ahdlm.069.0007.

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22

Milidrag, Predrag. "The esse-essentia distinction in the Summa Contra Gentiles, II 52-54." Filozofija i drustvo 26, no. 2 (2015): 414–35. http://dx.doi.org/10.2298/fid1502414m.

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The article analyzes Aquinas?s arguments for real distinction between essence and being (esse) as presented in the chapters 52-54 of the second book of the Summa contra gentiles, in the wider context of his metapyhsics. First, the paper analyzes the determinations of God on the basis of real distinction (Ipsum esse subsistens, creator, infinite perfection), and after that it analyzes the role of the act and potency, priority of act, separation of the act from the form in Aquinas?s understanding of esse, as well as the concept of existential participation; in doing so, the difference among those concepts in Plato and Aristotle and in Aquinas is accentuated. At the end, the paper analyzes the role of two kinds of causality, efficient and formal in real distinction.

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23

FERNANDO SELLÉS, Juan. "Acribia de los trascendentales metafísicos clásicos." Revista Española de Filosofía Medieval 12 (October 1, 2005): 161. http://dx.doi.org/10.21071/refime.v12i.8547.

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This paper offers three thesis to delimit the classics trascendentals. It defends that they have a specific order: esse, verum, bonum and pulchrum. It says that other notions (aliquid, res, causam, sustantia, natura and essentia) are not trascendentals. At the end, it explains the difficulties in concepts as ens, unum and relation.

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24

Darowski, Roman. "J. Angiolini, Institutiones philosophicae, De Ente ejusque essentia ac existentia (latine / po polsku)." Forum Philosophicum 11 (2006): 234–47. http://dx.doi.org/10.5840/forphil20061124.

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25

Voicu, Sever J. "Il florilegio De communi essentia (CPG 2240), Severiano di Gabala e altri Padri." Sacris Erudiri 55 (January 2016): 129–55. http://dx.doi.org/10.1484/j.se.5.112600.

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26

Knasas, John F. X. "The Analytical Thomist and the Paradoxical Aquinas: Some Reflections on Kerr’s Aquinas’s Way to God." Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 71–88. http://dx.doi.org/10.18290/rf.2019.67.4-4.

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My article critically evaluates five key claims in Kerr’s interpretation of Aquinas’s De Ente et Essentia, ch. 4, proof for God. The claims are: (1) the absolutely considered essence is a second intention, or cognitional being; (2) à la John Wippel, the real distinction between essence and existence is known before the proof; (3) contra David Twetten, Aristotelian form is not self-actuating and so requires actus essendi; (4) the De Ente proof for God uses the Principle of Sufficient Reason; (5) an infinite regress must be eliminated before concluding to God. This author wonders if these questionable claims are traceable to the mindset of analytic philosophy which values precision and discreteness and so can fail to appreciate crucial paradoxes in Aquinas’s metaphysics.

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27

Skrytska, N. V. "ESSENTIA OF HUMAN BEING AND ONTO-THEOLOGICAL ESSE OF METAPHYSICS: HISTORICAL AND PHILOSOPHICAL CONTEXT." Anthropological Measurements of Philosophical Research, no. 6 (December 25, 2014): 7–17. http://dx.doi.org/10.15802/ampr2014/35600.

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28

Dmitriev, Sergey. "Tangut (Xi Xia) Studies in the Soviet Union: Quinta Essentia of Russian Oriental Studies." Mongolian Journal of International Affairs 19 (February 7, 2015): 178–96. http://dx.doi.org/10.5564/mjia.v19i0.412.

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Grace to the famous discovery of Piotr Kozlov’s expedition, a very rich collection of various Tangut books in a mausoleum in the dead city of Khara-Khoto was found in 1908, and almost all the texts in the Tangut language were then assembled in Saint-Petersburg. Because of this situation Russian Tangutology became one of the most important in the world very fast, and Russian specialists, especially Alexej Ivanov, did the first steps to understanding the Tangut language and history, which had for a very long time been hidden from humanity.This tradition persisted in the Soviet Union. Nikolaj Nevskij in 1929 returned to Russia from Japan, where he had stayed after 1917, mainly to continue his Tangut researches. But in 1937, during Stalin’s Purge, he was arrested and executed, Ivanov too. The line of tradition was broken for almost twenty years, and only the 1960s saw the rebirth of Russian Tangutology. The post-War generation did a gigantic work, raising Tangut Studies to a new level. Unfortunately, they almost had no students or successors.The dramatic history of Tangut Studies in Russia could be viewed like a real quinta essentia of the fate of Oriental Studies in Russia – but all the changes and tendencies are much more demonstrative of this example.Mongolian Journal of International Affairs Vol.19 2014: 178-196

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29

Kerr, Gaven. "Aquinas's Argument for the Existence of God in De Ente et Essentia Cap. IV." Journal of Philosophical Research 37 (2012): 99–133. http://dx.doi.org/10.5840/jpr2012375.

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30

Guarino, Thomas G. "“Essentia et non Gradu Tantum Differant”: A Note on the Priesthood and Analogical Predication." Thomist: A Speculative Quarterly Review 77, no. 4 (2013): 559–76. http://dx.doi.org/10.1353/tho.2013.0002.

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31

Feser, Edward. "Aquinas's Way to God: The Proof in "De ente et essentia" by Gaven Kerr." Thomist: A Speculative Quarterly Review 83, no. 2 (2019): 300–305. http://dx.doi.org/10.1353/tho.2019.0019.

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32

Burrell, David. "Gaven Kerr, O.P., On Creation with Its Philosophical Corollaries." Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 145–46. http://dx.doi.org/10.18290/rf.2019.67.4-9.

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Author endorses the study by Gaven Kerr, O.P., for the way it shows the centrality of Aquinas’ metaphysics of creation: showcasing the ‘real distinction’ between esse and essentia, followed by Aquinas’ unique treatment of each, as well as a deep consideration of esse tantum. At the end he states the ‘proof’ which Gaven Kerr has articulated so deftly reflects the manner in which the Creator ‘appears’ in creation, thereby ‘showing’ what cannot be ‘said’ (Wittgenstein).

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33

Elliott, T., C. Renier, and J. Palcher. "PS1-29: PHQ-9 Use in Clinical Practice: Electronic Health Record Data at Essentia Health." Clinical Medicine & Research 11, no. 3 (September 1, 2013): 167–68. http://dx.doi.org/10.3121/cmr.2013.1176.ps1-29.

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34

Twetten, David. "How Save Aquinas’s “Intellectus essentiae Argument” for the Real Distinction between Essence and Esse?" Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 129–43. http://dx.doi.org/10.18290/rf.2019.67.4-8.

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Aquinas’ so-called “Intellectus essentiae Argument” for the distinction between being and essence is notoriously suspect, including among defenders of Aquinas’ distinction. For the paper in this volume, I take as my starting point the recent defense of the argument by Fr. Lawrence Dewan, O.P. Fr. Dewan’s project is unsuccessful. Pointing out some shortcomings in his readings allows me to take up his call to highlight the “formal” or “quidditative side” of Aquinas’ metaphysics, in this case in regards to the proofs of the “real distinction.” Accordingly, the second half of this paper sets forth a way in which the famous “Intellectus essentiae Argument” of De Ente et Essentia 4 can succeed as a proof of the real distinction. Aquinas’ argument presupposes the prior real distinction between essence and supposit or individual substance. Esse is the ontological component that makes true our judgments that substances actually are: Obama exists. By contrast, this “truth-maker” cannot be predicated of humanity, although it is in Obama as really distinct from him. If Aquinas’ reasoning in this most contentious of his proofs can be saved, so, perhaps, can most of his other proofs.

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35

Maryniarczyk, Andrzej. "“Parvus error in principio magnus est in fine”: Thomas Aquinas’s Reinterpretation of the Understanding of Being and Essence as the Basis for the Discovery of the First Cause as Ipsum Esse." Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 27–51. http://dx.doi.org/10.18290/rf.2019.67.4-2.

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In this article, the author notes that Thomas Aquinas, in his brief work entitled De Ente et Essentia, proved that at the base of understanding the world, the human being, and God in particular, there is our understanding of being and its essence. When we make a small mistake at the beginning (parvus error in principio) in our understanding of being and its essence, it will turn to be a big one in the end (magnus in fine). And what is “at the end” of our knowledge is the discovery of the First and Ultimate Cause of all things, known as: Ipsum Esse, God, the Absolute, The Most Perfect Substance, on whom everything depends, and who depends not on anything else. These present inquiries about the proper understanding of being and its essence are aimed at formulating proof of the necessity of existence of a Being that is the First Cause, and which, existing as Ipsum Esse, is the source and reason of existence of all beings. Without these inquiries, the proof itself would be incomprehensible, and more importantly it would be a purely a priori one (i.e., ontological). Furthermore, without the existential conception of being, which Thomas first formulated, one could not discover the First Cause which, as Ipsum Esse, is the source of the existence of every being. This issue seems to have escaped the attention of the author of the book Aquinas’s Way to God. The Proof in “De Ente et Essentia.”

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36

Szejnoga, Alexis. "Persian Perspectives on Prima Philosophia: the Reception of Avicennian Thought in the De Ente Et Essentia." European Journal for the Study of Thomas Aquinas 34, no. 1 (December 1, 2015): 118–46. http://dx.doi.org/10.2478/ejsta-2015-0006.

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37

Sauer, Werner. "Metaphysics EZHΘ: Aristotle's unified treatise περὶ τῆς οὐσίας καὶ τοῦ ὄντος, de Essentia et de Ente." Belgrade Philosophical Annual, no. 27 (2014): 93–111. http://dx.doi.org/10.5937/bpa1427093s.

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38

de Filippis, Renato. "Essence and substance in Boethius." Chôra 18 (2020): 289–304. http://dx.doi.org/10.5840/chora2020/202118/1912.

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Dans la réflexion métaphysico‑théologique de Boece, fondée sur la condition préalable de l’unicité de la vérité, les termes «essentia» et «substantia» jouent un role fondamental. Avec le premier, le sénateur romain indique généralement «ce qui fait d’une chose ce qu’elle est» ; avec le second, il désigne dans la plupart des cas le sujet porteur d’accidents. Les contradictions apparentes et les échanges terminologiques (liés avant tout à la «substantia») ne remettent pas en cause la valeur de Boèce en tant que philosophe, ni celle de son système spéculatif.

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39

Marchukova, Ekaterina S. "The Thesis of Medieval Ontology in Heidegger’s Interpretation." Voprosy Filosofii, no. 7 (2021): 145–52. http://dx.doi.org/10.21146/0042-8744-2021-7-145-152.

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The article is devoted to the analysis of Heidegger’s interpretation of the medieval ontology thesis. The main source for this article is Heidegger’s Marburg Lectures “Die Grundprobleme der Phänomenologie”, where the problem of the interpretation of the medieval ontology thesis has a special section. The methods of hermeneutic analysis, comparative analysis, as well as the method of historical and philosophical reconstruction are applied in the research. The article shows what points of convergence Heidegger could find in the medieval tradition of discussing the problem of distinction between essence (essentia) and existence (existentia) with his project of fundamental ontology. Particular attention is paid to clarifying the core definitions of essentia and existentia for the topic of study, as well as the closely related Greek terms μορφή, εἶδος (ἰδέα), τὸ τὶ ᾖν εἶναι, γένος, φύσις, ὁριςμός, οὐσία in the Heidegger’s interpretation. The article presents how the clarification of the genealogy of key ontological terms enables Heidegger to discover the correlation between the constructions of medieval metaphysics and Dasein analytics. The author shows to what extent the scholastic tradition of discussing the problem of the relation and distinction between essence and existence in Heidegger’s interpretation could serve as a kind of introduction to the Heidegger’s project of ontology as phenomenology. The article also shows what difficulties arise when trying to apply the results of the analysis of medieval ontology thesis to the specificity of the Dasein. In this problematic context are considered the correlation and distinction of the terms proposed by Heidegger: Washeit, Vorhandensein as well as Werheit and Existenz.

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40

Bakhouche, Béatrice. "Les expressions de l’essence dans la traduction et le commentaire du Timée par Calcidius (IVe siècle)." Chôra 18 (2020): 103–33. http://dx.doi.org/10.5840/chora2020/202118/196.

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Expressing ‘essence’ in the translation and commentary of Timaeus by Calcidius (4th c. p.D.) depends on Platonist terminology which is not completely stabilised. We will see how, in his translation, Calcidius translated Greek words as οὐσία or φύσις, but also how he used the word substantia whereas there was no expression of essence in the Greek text. The Latin commentator used both essentia and substantia, but the latter quite often. However, in doing so, he weakened the meaning of the word substantia. Lastly, Calcidius translated into Latin and used Greek no‑Platonist expressions with a very specific signification of ‘essence’.

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41

Redmond, Walter B. "A Logic of Creating." Studia Neoaristotelica 17, no. 2 (2020): 201–19. http://dx.doi.org/10.5840/studneoar20201726.

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I describe a “logic of creating” inspired by the “existential” argument of the existence of God in St. Thomas Aquinas’s De Ente et Essentia. suggest a modal reading of his reasoning based upon states-of-affairs said to be actual, contingent, necessary and the like. I take “creating” as teasing actuality out of possibility. After explaining the modal logic that I am assuming and relating it to Christian understandings of meaning and being, I present my modal interpretation, contrasting it with the views of three modern philosophers. In an appendix I will analyze the text of St. Thomas’s existential proof.

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Leung, John Cheng Wai. "3.13 Developing Aquinas’ Missing Metaphysical Concept of God Today: Ipsa Essentia Subsistens as Infinite Self-Fulfillment Itself." Ultimate Reality and Meaning 36, no. 3-4 (February 1, 2020): 103–26. http://dx.doi.org/10.3138/uram.36.3-4.103.

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Amerini, Fabrizio. "Utrum inhaerentia sit de essentia accidentis. Francis of Marchia and the Debate on the Nature of Accidents." Vivarium 44, no. 1 (2006): 96–150. http://dx.doi.org/10.1163/156853406778169040.

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AbstractThis paper attempts to provide a general reconstruction of Francis of Marchia's doctrine of accidental being. The paper is divided into two parts. (1) In the first part, I begin by reconstructing the debate on the nature of accidents held before Marchia, showing that such a debate is characterised by a progressive shift concerning the way to understand accidents. While the first Aristotelian interpreters regard accidents especially as inhering modes of being of substances, the majority of theologians and philosophers in the second half of the thirteenth century regard accidents as absolute beings. For them, the problem is no longer to explain if and, if so, how accidents can be distinct from substances, but how accidents and substances can make some one thing. Metaphysically, their primary focus is on explaining what the ontological status of inherence is. Although it is especially the consideration of the Eucharistic case that induces this change, I point out that many philosophers and theologians find in Aristotle's texts the philosophical support for taking this step. (2) In the second part, I focus more closely on Marchia's doctrine, arguing that Marchia's position is a slightly revised version of Scotus's. Unlike Aquinas and Bonaventure, Marchia explains Aristotle's metaphysics of accidents by way of the metaphysics of the Eucharist and not vice versa. So, in order to explain the philosophical consistency of this miraculous case, Marchia maintains that one does not need to modify the notion of inherence by distinguishing actual from potential inherence and including the latter in the accident's essence; rather it is necessary to take the case of the Eucharist seriously and, on this basis, to remove inherence totally from an accident's essence. In conclusion, the Eucharist shows that accidents are absolute beings to which actual inherence pertains contingently, potential inherence necessarily. But like Scotus's, Marchia's doctrine faces some difficulties that remain unresolved.

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Perez, Alejandro. "Le problème des universaux chez Thomas d’Aquin, vu avec des lunettes analytiques (versión en francés)." Praxis Filosófica, no. 40 (June 2, 2015): 113–35. http://dx.doi.org/10.25100/pfilosofica.v0i40.3014.

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Dans cet article, nous nous proposons d’aborder le problème des universauxchez Thomas d’Aquin avec des lunettes analytiques (pour reprendre lacélèbre expression de Jonathan Barnes). À partir du critère sémantiquede Peirce repris par Armstrong, nous présenterons une nouvelle lecture dela position de Thomas, notamment à partir du De ente et essentia. Nousintroduirons par la suite la thèse de Thomas d’Aquin dans les discussionscontemporaines, afin de révéler la difficulté de classer Thomas d’Aquincomme un simple réaliste, voire universaliste. Notre objectif est alors deprésenter une nouvelle lecture de la position de l’Aquinate, tout en montrantcomment et pourquoi elle pourrait se présenter comme une solutionprometteuse dans la discussion du problème des universaux

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Silva, Marco Aurélio Oliveira da. "TOMÁS DE AQUINO E A ESSÊNCIA ABSOLUTAMENTE CONSIDERADA." Kriterion: Revista de Filosofia 56, no. 131 (June 2015): 95–105. http://dx.doi.org/10.1590/0100-512x2015n13106mas.

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O presente artigo propõe uma interpretação deflacionista para a doutrina da essência absolutamente considerada (EAC), apresentada por Tomás de Aquino no opúsculo "De ente et essentia". O norte do trabalho é a análise das expressões reduplicativas que são constantemente utilizadas pelo Doutor Angélico para designar as EAC's. Portanto, pretendo mostrar que a EAC é a consideração dos predicados essenciais, que se predicam das expressões reduplicadas, diferentemente da noção acidental de existência. Por isso, a EAC não existe nem no intelecto nem na realidade, o que, dito em outras palavras, significa apenas que "existir no intelecto" e "existir na realidade" são predicados acidentais em relação às essências apreendidas abstrativamente pela mente.

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Ośko, Krzysztof. "The Metaphysical Argument for God’s Existence." Roczniki Filozoficzne 67, no. 4 (December 23, 2019): 53–69. http://dx.doi.org/10.18290/rf.2019.67.4-3.

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In this paper, I present main theses of Aquinas Way to God: The Proof in the De Ente et Essentia by Gaven Kerr. The book in question is a contemporary interpretation and defence of Thomas Aquinas’s argument for the existence of God, based on the real distinction between the essence of the thing and its act of being. I stress the fact that Kerr underlines the metaphysical character of Thomas’s argument and the role of participation in Aquinas’s understanding of the act of being. In the last part of the article, I discuss Kerr’s interpretation of Aquinas’s argument for the real distinction between essence and an act of being, as well as Kerr’s own argument. These arguments are of particular importance since they provide metaphysical presuppositions for the argument for God’s existence considered in Kerr’s book. As for the first argument, I argue that the first part of Aquinas’s argumentation (the so-called Intellectus Essentiae Argument) pertains to the real order rather than conceptual. Concerning the second argument, I attempt to highlight the difficulties of Kerr’s understanding of Thomist esse as a principle of the existence of a thing.

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Possati, Luca M. "Ricœur et Deleuze, lecteurs de Spinoza: Ontologie, éthique, imagination." Études Ricoeuriennes / Ricoeur Studies 4, no. 2 (January 3, 2014): 123–39. http://dx.doi.org/10.5195/errs.2013.199.

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This article proposes a reading of Ricoeur and Deleuze from their respective interpretations of Spinoza's thought. Ricoeur and Deleuze are placed in the center of the Spinoza-Renaissance that took place in France in the Fifties and Sixties. However, Ricoeur's Spinozism is still largely unknown. The first two parts of the article concern Spinoza's concepts of conatus and essentia actuosa, emphasizing their importance for Ricoeur's hermeneutics of symbols, especially in relation to his reading of Jean Nabert. The following three sections concern Deleuze and the role of Spinoza's thought in the genesis of rhizomatic ontology in Mille plateaux. The last part of the article seeks to explore the possibility of a dialogue between Ricoeur and Deleuze.

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Berti, Enrico. "Substance et essence, entre Aristote et Thomas d’Aquin." Chôra 18 (2020): 351–68. http://dx.doi.org/10.5840/chora2020/202118/1915.

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The article shows that Thomas Aquinas in many of his works (De ente et essentia, Summa theologiae, Sententia in Aristotelis Metaphysicam) interprets the passage Aristot. Metaph. II 1, 993 19‑31, as expounding a theory of degrees of truth and of being, which is not the true Aristotelian doctrine. This is due to the fact that he interprets ≪the eternal things≫, mentioned by Aristotle in that passage, as the heavenly bodies, and their principles as the unmoved movers, while Aristotle is speaking of the eternal truths, i.e. the truths of scientific knowledge, and of their principles, which are the axioms. The origin of Thomas’ interpretation is the commentary by Alexander of Aphrodisias, which Thomas knew via Averroes.

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Cristóbal, Vargas B. ""Uno para todos y todos para uno": la cuestión de los universales en "el ente y la esencia" de tomás de aquino." Trans/Form/Ação 40, no. 4 (December 2017): 9–20. http://dx.doi.org/10.1590/s0101-31732017000400002.

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RESUMEN: El presente trabajo pretende estudiar la cuestión de los universales tal como Tomás de Aquino la aborda en su trabajo De ente et essentia. Busca dilucidar el modo de ser propio de los universales en tanto que accidente de la esencia absoluta presente en el entendimiento. Esto no conduce a un nominalismo ya que la esencia entendida es idéntica a la naturaleza existente en el individuo particular, desde el punto de vista de su ser absoluto. Es, en efecto, el ser absoluto de la esencia y su indiferencia con respecto a su darse, ya sea en el particular, ya sea en el entendimiento, lo que posibilita la posesión intencional del ser de lo otro que es precisamente aquello en lo que el conocer consiste en cuanto tal.

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Slováček, Petr. "Form, essence and matter in Aquinas’ early work De ente et essentia. Notes to the metaphysical foundation of Aquinas’ psychology." Logos i Ethos 21, no. 2 (December 20, 2015): 59. http://dx.doi.org/10.15633/lie.1537.

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