Dissertations / Theses on the topic 'Scholastic philosophy'

Um estudo sobre a razão prática em Tomás de Aquino, analisada sob a luz de seus primeiros princípios. Parte-se da pergunta de como o ser humano descobre o que é bom e mau para si o que requer cobrir dois momentos distintos de sua obra: o tratamento dado à synderesis e, em seguida, como os princípios por ela apreendidos se articulam e como funcionam na mente humana. Defende-se, por fim, que é um equívoco ler os princípios da lei natural como primariamente normativos no sentido deontológico do termo. São, antes, diretivos, conferindo à razão prática individual os bens de cuja posse depende a felicidade humana. As implicações dessa leitura para a ética de Tomás de Aquino que aparece agora sob forte roupagem eudaimonista são, por fim, analisadas.<br>The present study focuses on Aquinass exposition of practical reason, analyzed in light of its first principles. We begin with the question of how an individual human being discovers what is good and bad for himself, which is at the root of natural law, that is, rationally grounded morality. This requires covering two distinct moments of Aquinass work: his treatment of synderesis and, after it, how the principles apprehended by synderesis relate to one another and what kind of knowledge they give to the human mind. It is argued that it is a mistake to see the first practical principles as normative in the deontological sense. Rather, they are directive, furnishing practical reason with the goods on whose possession human happiness depends. The implications of this reading for Aquinass ethics are then analyzed and his ethical stance emerges as strongly eudaimonistic.

Submitted by Silvana Teresinha Dornelles Studzinski (sstudzinski) on 2016-02-04T15:55:12Z No. of bitstreams: 1 Henrique Joner_.pdf: 500896 bytes, checksum: 5481fff29acfc7436dcb7c0cf14cd70d (MD5)<br>Made available in DSpace on 2016-02-04T15:55:12Z (GMT). No. of bitstreams: 1 Henrique Joner_.pdf: 500896 bytes, checksum: 5481fff29acfc7436dcb7c0cf14cd70d (MD5) Previous issue date: 2015-09-03<br>Milton Valente<br>UNISINOS - Universidade do Vale do Rio dos Sinos<br>Este estudo explora a necessidade de compreender a economia e seus problemas a partir de uma perspectiva moral, para assim conseguir adequadamente avaliar os acontecimentos econômicos, e então promover o desenvolvimento humano. Nosso intendo é demonstrar, através das diversas observações dos escolásticos do século XVI: Luis de Molina, Juan de Mariana e Leonardo Lessio, a impossibilidade de universalizar a definição de monopólio e ao mesmo tempo manter seu conceito sob a luz da razão. Demonstramos a influência e a importância das observações econômicas dos filósofos gregos: Hesíodo, Xenofonte e Aristóteles, assim como dos filósofos medievais: Agostinho de Hipona, Pedro de João Olivi e Tomás de Aquino, no entendimento contemporâneo das ciências sociais e econômicas. Para o estudo dos pensadores da Segunda Escolástica, utilizamos as obras: De iustitia et iure, de Luis de Molina, De monetae mutatione, de Juan de Mariana e De iustitia et iure de Leonardo Lessio. Realizando um comparativo do entendimento de monopólio desses autores, com relação ao que compreenderam como monopólio os modernos: Adam Smith, David Ricardo e Augustin Cournot, assim como os austríacos: Carl Menger, Israel Kirzner e Friedrich Hayek. Concluímos que a necessidade de analisar os problemas econômicos a partir dos fins humanos é impreterível para uma análise econômica racional, destacando esta postura nos doutores da Segunda Escolástica, que demonstram claramente a necessidade de julgar moralmente todas as circunstâncias que englobam a ação monopolística antes de defini-la como justa ou injusta. Estas observações nos apontam, principalmente, a necessidade de compreender que os problemas econômicos são indissociáveis dos problemas da justiça. Dessa forma, se pretendemos perseguir o desenvolvimento econômico social, é necessário percebermos a realidade através dos fins humanos, para então determinarmos, como homens prudentes, qual caminho devemos seguir.<br>This study explores the need to understand economics and its problems from a moral perspective, so as to be able to properly assess economic developments and promote human development. Our purpose is to demonstrate, through the various observations of the scholastics of the sixteenth century: Luis de Molina, Juan de Mariana and Leonardo Lessio, the impossibility of the universalization of monopoly definition and at the same time maintain its concept under the light of reason. We demonstrate the influence and the importance of economic observations of the Greek philosophers: Hesiod, Xenophon and Aristotle, as well as the medieval philosophers: Augustine of Hippo, Peter John Olivi and Thomas Aquinas, in the contemporary understanding of the social and economic sciences. For the study of the Second Scholastic thinkers we used the works: De iure et iustitia, of Luis de Molina, De monetae mutatione of Juan de Mariana and De iure et iustitia, of Leonardo Lessio. In this regard we compared the monopoly concept as understood by these authors and by Adam Smith, David Ricardo, Augustin Cournot, as well as the austrian economists: Carl Menger, Israel Kirzner and Friedrich Hayek. We conclude that the need to analyze the problems of economics from the human ends is imperative for a rational economics analysis, highlighting this position in the doctors of the Second Scholastic, which clearly demonstrate the need for morally judging all circumstances that include the monopolistic action before setting it as just or unjust. These observations demonstrate, principally, the need to understand that economic issues are inseparable from justice issues. Thus, if we are to pursue the social economic development, it is necessary to perceive reality through human ends, and then we can determine, as prudent men, which way we should go.

In 1960, Edwin Judge described the early Christian communities as ‘scholastic communities’. Since then, he has continued to explore this aspect of early Christian communities. However, while his pioneering work in this field has become a standard point of departure for the socio-historical study of the early Christian movement, with the search for comparative analogies or models from antiquity dominating research into the formation and character of early Christian communities, the ‘scholastic communities’ description has received scant attention. This thesis explores the ‘scholastic community’ description, not to shed light on other, albeit related, socio-historical issues, but to ascertain the appropriateness of the description in light of the place and practice of teaching in early Christian communities. The place and practice is determined through an exegetical study of the vocabulary of ‘teaching’ in 1 Corinthians, 1 and 2 Timothy, and Titus. Rather than utilizing sociological or comparative models, this thesis deliberately adopts an emic approach for the prior task of social description through an analysis of New Testament texts. The thesis approaches the vocabulary of ‘teaching’ using a two-pronged approach that takes paradigmatic and syntagmatic sense relations into account. Regarding the first, it studies the vocabulary in semantic groupings based on the lexical base of the target literature. These semantic groupings correspond to the chapters of the thesis, and allow comparison within and across groupings. Ten semantic groupings are identified: ‘core-teaching words’, ‘speaking’, ‘traditioning’, ‘announcing’, ‘revealing’, ‘worshipping’, ‘commanding’, ‘correcting’, ‘remembering’, and ‘false teaching’. Regarding syntagmatic concerns, the thesis studies each occurrence of each ‘teaching’ word in its discourse context. To ensure uniformity of method, each occurrence is studied using an heuristic tool developed here for the collection and analysis of data. This identifies the addresser, addressees, message, type of content, mode, location, authority register, nature of authority, agent, means, manner, purpose and result of the activities indicated in the text. The yield of this detailed exegesis is then used to determine the presence, significance, prominence and practice of educational activities in the Christian communities portrayed in the target literature. The methodology is deliberately text-based, so that the findings are determined by the data of the four letters. The thesis concludes that Judge’s description of early Christian communities as ‘scholastic communities’ is supported by the vocabulary of ‘teaching’ in 1 Corinthians, 1 and 2 Timothy, and Titus. The detailed vocabulary analysis also enables the description to be filled out, so that it can be understood broadly, reflecting the wide range of educative activities represented by the vocabulary, and occurring within relationships/communities that have a divine as well as human dimension. Indeed, the two elements of the description are found to be in a dialectic relationship, where scholastic activities shape the expression and experience of the community, and reciprocally, the community provides the context for and shapes the educational environment. Given the extra dimensions the thesis adds to the description, and the several inadequacies inherent in a simplistic understanding of it, this thesis proposes the alternative description of ‘learning communities’. This description also allows for the priority of the divine dimension of educational activities in which the character, work and purposes of God are seen to provide the context and contours of these ‘learning communities’.

2015 - 2016<br>In the broad setting of the medioeval Scholasticism, between the 13th and the beginning of the 14th centuries, few theologians put the focus on one question: the angelic sin. That is: how is it possible that, according to Aristotle, a perfectly intellectual creature can make an error of judgement and so to fall in sin? This is the most relevant aspect for the authors we have picked in exam, wich, rather than investigate the role and the participation of Lucyfer in human matters, they have an obsession with the possibility itself in the angelic sin. They consider the matter a real enigma to be solved. In fact, Lucyfer is a real exception (almost impossible to be demonstrated) in a universe where the relationship between the retional and the good seems to be undeniable. Furthermore, the fact the an intellectually perfect creature can make a mistake and chose the evil come to be impossible. Ultimately, the question is: how is it possible to an angel to turn into a demon? That is, how is it possible for the Devil to rise? This is the thorny question that the scholastic theologians are trying to answer and in this work we tried to reconstruct the debate upon the matter by a historycal-phylosophical view. The question is particularly intersting in relation with the “Psychology of action” of aristothelic mould and it is linked with the debate between “intellectualists” and “voluntarists”, which found it outburst between the end of the 13th and the beginning of the 14th centuries. This work is based particularly on the analysis of three doctrinal opinions: on one hand the Thomas of Aquinas’ one, on the other hand Richard of Middleton and Peter John Olivi’s ones. Nevertheless, there are many reasons for this choise, but there is one of them particularly worth of notice: in the play of the three mentioned authors we can retrace three threaties or, it would be better to say three sections of vaster plays, which seem to be the only ones that could be defined as “threaties of demonology” in the period between the end of the 13th and the beginning of the 14th centuries. In these texts the question of the angelic sin is directly faced: we are referring to q. 16 of the Quaestiones disputatae de malo of Thomas of Aquinas, to qq. 23-31 of the Quaestiones disputatae of Richard of Middleton (1290-1330) and to qq. 40-48 of the Summa of Peter John Olivi (1288-1295). The attempt was to analyse in detail, starting from a careful study of the texts, the theories of these authors, opportunely comparing them with the theories of the other interlocutors of the debate upon the angelic sin and placing them in their very intellectual context. [edited by Author]<br>XXIX n.s.

Il rapporto del giovane Heidegger con Duns Scoto viene analizzato con particolare riferimento alla tesi del 1916 "La dottrina delle categorie e del significato in Duns Scoto". Il pensatore scolastico viene indicato come fonte di primaria importanza per lo sviluppo dell'ontologia heideggeriana matura attraverso alcuni elementi chiave: l'univocità del concetto di essere, la razionalità di principio dell'individuo, la ricerca di un linguaggio descrittivo adatto alla filosofia. Carl Braig risulta uno degli autori il cui contributo determinò maggiormente in Heidegger l'interesse per i problemi dell'ontologia scotista.<br>The young Heidegger’s relationship to Duns Scotus is analysed with particular reference to the thesis on “Duns Scotus’s Doctrine of Categories and Meaning” (1916). The scholastic thinker is shown to be a source of primary importance for Heidegger’s mature ontology by the means of some key features: the univocity of the concept of Being, the basic intelligibility of the individual, the search for a descriptive language suitable for philosophy. Carl Braig turns out to be one of the authors who contributed the most to determine Heidegger’s interest in the problems of scotist ontology.

Il rapporto del giovane Heidegger con Duns Scoto viene analizzato con particolare riferimento alla tesi del 1916 "La dottrina delle categorie e del significato in Duns Scoto". Il pensatore scolastico viene indicato come fonte di primaria importanza per lo sviluppo dell'ontologia heideggeriana matura attraverso alcuni elementi chiave: l'univocità del concetto di essere, la razionalità di principio dell'individuo, la ricerca di un linguaggio descrittivo adatto alla filosofia. Carl Braig risulta uno degli autori il cui contributo determinò maggiormente in Heidegger l'interesse per i problemi dell'ontologia scotista.<br>The young Heidegger’s relationship to Duns Scotus is analysed with particular reference to the thesis on “Duns Scotus’s Doctrine of Categories and Meaning” (1916). The scholastic thinker is shown to be a source of primary importance for Heidegger’s mature ontology by the means of some key features: the univocity of the concept of Being, the basic intelligibility of the individual, the search for a descriptive language suitable for philosophy. Carl Braig turns out to be one of the authors who contributed the most to determine Heidegger’s interest in the problems of scotist ontology.

L’histoire a très souvent opposé catholicisme et libéralisme. Tout du moins, les a-telle situés dans deux domaines séparés. Pour autant, cette opposition relève d’une confusion au sujet de la doctrine libérale qui s’en trouve figée dans une conception tronquée. À nos yeux le libéralisme est multiple. S’il convient de parler « des » libéralismes, il reste à penser ce qui les rapproche, la spécificité d’« un » esprit, de « son » esprit. Cette thèse a pour objectif de l’élucider et, pour ce faire, elle établit que le libéralisme dépend d’une conception de l’homme qui trouve sa source en terre chrétienne. En plus de rapporter les principales étapes de l’entrelacement des idées théologiques, philosophiques, économiques et de leur rôle dans la constitution « du » libéralisme, il s’agit donc de porter à la lumière la dépendance d’une doctrine philosophique et économique vis-à-vis d’un principe, « l’être-personne-en-relation », appelé à la féconder<br>Catholicism and Liberalism have historically been subject to controversial debate. It’s a matter of fact that these two notions are considered as very different, if not opposed, in most people’s mind. However, this kind of antagonism can be explained by the basic confusion made about the liberal doctrine itself, actually opened to various understandings and that hence to an unrealistic scrutiny. In our opinion, liberalism can be understood as different levels of meanings. The main goal of our work is precisely to define a commune feature between these different opinions by adopting a specific “spirit” that fits with all of these interpretations. This thesis aims to get a better approch, in definig liberalism in generalas the result of a conception that came up in christian countries. In a first step, we have to relate the interlacing of theological, philosophic and economic ideas and their role in the constitution of Liberalism/ how they played a role in the constitution of Liberalism. In addition, it’s a question of putting the light on the dependence of Liberalism towards a concept, “être-personne-en-relation” that is fertilizing the philosophic and economic doctrine

碩士<br>華梵大學<br>東方人文思想研究所<br>99<br>Abstract The subject of this thesis is：「The Research of Seven Factors of Enlightenment─based on Abhidharma Philosophy of Earlier Buddhism」. What are the 「Seven Factors of Enlightenment」？As Abhidharma-sajgīti-paryāya-pāda says ̗ 〝The Seven Factors of Enlightenment are that （1）Mindfulness: The First Enlightenment Factor；（2）Investigation：The Second Enlightenment Factor；（3） Courageous Effort：Third Factor of Enlightenment；（4）Rapture: Fourth Factor of Enlightenment；（5）Tranquility: Fifth of Enlightenment；（6） Concentration: Sixth Factor of Enlightenment；（7）Equanimity: Seventh Factor of Enlightenment .The thesis is based on the earlier Scholastic Buddhism ̦ including Samyukāgama ̦ Madhyamāgama ̦ Sāriputrābhidharma-śāstra ̦ Abhidharma-dharma-skandha-pāda and Abhidharma-prakarana- pāda . The thesis disscuses the pholosiphy of Seven factors of enlightenment. The analysis and comparison may direct the readers into systematic comprehension. The thesis is divided into three parts ： （1）The abhidharmaic analysis of the Sāriputrābhidharma-śāstra in Seven Factors of Enlightenment . （2）The following of Samyukāgama is mentioned of Seven Factors of Enlightenment . It is inclued of analysis and compairsion of Samyukāgama and Abhidharma-dharma-skandha-pāda . （3）The abhidharmaic analysis and investig for the Seven Factors of Enlightenment of Abhidharma-prakarana- pāda . At last ̦ there is a general conclusion for this thesis and a potential direction for the future advanced research .

碩士<br>華梵大學<br>東方人文思想研究所<br>95<br>The subject of this thesis is：「" The Research of Four Noble Truths - based on Abhidharma Philosophy of Earlier Scholastic Buddhism "。What are the「Four Noble Truths」？As Abhidharma-sajgīti-paryāya-pāda says, “The truths are that （1）all existence entails suffering;（2）suffering is caused by ignorance, which gives rise to desire and illusion;（3）there is an end to suffering, and this state of no suffering is so called Nirvana and （4）the way to end suffering. The fundamental doctrines of Buddhism, such as the Three Dharma Seals, the Eightfold Noble Path, the Thirty-seven Aspects of Enlightenment and the Dependent Co-arising the twelve nidanas can be all included in these Four Noble Truths. Needless to say, they play very important roles in the main concept of Buddhism. There is a huge amount of Buddhism sutras. Abhidharma is the scripture that systematically abstract those sutras. It is worthwhile to make a research of how the Abhidharma masters explain the Four Noble Truths. Hence, the scope of this thesis is to research on the theoretical system of earlier Vaibhaa.sika and its philosophical thinking of the Four Nobel Truths. As far as the historical development of Buddhism is concerned, Abhidharma of earlier Scholastic Buddhism inherit and expand the theories of the early Buddhism. It is thus so important to have a true understanding about the early Buddhism while we are making research on Scholastic Buddhism. To neglect the early age of philosophical development will definitely lead to the incompleteness of the research result. In order not to make this mistake, I will compare the texts of the《Sajyuktāgama》and 《Madhyamāgama》 in Chinese。. With the expectation of organizing the sophisticated theories, I would like to present the characteristics of the early Buddhism and earlier Vaibhaa.sika’s thoughts about the Four Noble Truths in a logical and systematical way.

This dissertation situates Berkeley's "master argument" for idealism (PHK I, 23 and DHP I, 200) in the context of Descartes' theory of ideas, and seeks to show that within that context the argument is convincing. In addition, the dissertation argues that Descartes' theory of ideas was not representationalist., as is often supposed, but a kind of direct realism; Cartesian ideas render intelligible individuals directly present to the intellect. In this respect Cartesian idea theory is very similar to a theory of species expounded by Antonio Rubio and other Jesuit philosophers at the turn of the seventeenth century; Jesuit writings of this period include several interesting anticipations of Cartesian doctrine. Finally, the dissertation discusses the relationship between Berkeley's master argument and the semantic paradoxes of Berry, Koenig and Richard, and suggests that all these arguments commit a fallacy of vicious circularity, related to but distinct from the fallacy signaled by Bertrand Russell.

Contemporary philosopher of science Nancy Cartwright (b. 1944) has raised many an eyebrow with her books How the Laws of Physics Lie (1983) and The Dappled World (1999), among others. The primary task of this dissertation is to link her philosophy with that of Charles S. Peirce (1839–1914)—a link that includes Duns Scotus. My focus is especially on the criticism Peirce would have of Cartwright, and on the philosophical support he can offer her. The question is this: Given her stated philosophy of science, to what else must Cartwright be philosophically committed? This includes discussions of metaphysics, scholastic realism, laws of nature, and the very possibility of science. There are many striking similarities between Peirce and Cartwright, but I argue that he sees further and deeper into the metaphysical implications of her views on science.<br>Graduate

There is dissatisfaction with the Collects when scholastically (classically) understood. An alternative phenomenological understanding is an engaging and artistic philosophical enquiry. Phenomenological philosophical enquiry engages the individual in meaningful interpretation and construction of the life-world founded on a non-dichotomous ontology. Phenomenological enquiry (existential philosophy) interprets the present and relates to the future such as is not possible in scholastic (classical) philosophy. The early twentieth century philosophers, Edmund Husserl and Martin Heidegger, conceived a phenomenological method of interpretation which innovatively placed the subject and object in a dialectical union. Understanding the Collects phenomenologically presents new insights susceptible to consensus within a community. At present, the Collects are structured on the principles of classical (dichotomous) ontology. The Collects reflect the collective religious meaning of the life-world and provide a vision upon which a community may build. In phenomenological interpretation an individual and a community, in the presence of that which is divine, participate as co-creators of the life-world. Thus, in contemporary western society phenomenological methodology ~ay be more helpful and therefore more desirable than scholastic methodology for theological interpretation. The hypothesis that phenomenological philosophy is more helpful, thus more desirable, than scholastic philosopl1y began as a hunch on my part. From a theological perspective, I examined data obtained from a particular focus group. Intelligent reflection, phenomenologically not classically understood, is a working principle in this thesis.<br>Taking into account phenomenological methodology and conceptualising the problem as originally and scientifically as circumstances permit, I offer a resolution to the dissatisfaction with the Collects. I suggest replacing scholastic ontological understanding with the more helpful phenomenological ontological understanding in liturgical interpretation. This replacement-solution hypothesis is evidenced in this study minimally, but sufficiently, to conclude that such replacement is occurring in theological understanding. There are clear existential intimations of a shift from classical understanding to phenomenological understanding. The results of the survey show traditional understanding to be favoured, however. In the concluding remarks, I evaluate my findings and suggest what direction future studies may take.<br>Philosophy, Practical & Systematic Theology<br>D. Th. (Practical Theology)

Beginning with Plato's expulsion of the poets in the Republic, this dissertation ' looks at the often hostile, yet also symbiotic, relationship between·poetry and philosophy. Aristotle's 'response' to Plato is regarded as a significant origin of literary theory. Nietzsche's critique of Western philosophy as being an attempt to suppress its own metaphoricity, leads to a revaluation of truth and consequently of the privileging of philosophy over poetry. Post-structuralism sometimes overemphasizes this constitutive force of metaphoricity, at the expense of conceptual modes. However, Derrida's notion of philosophy as play retains a balance between concept and metaphor: there is no attempt to transcendentally ground philosophy, but neither is it reduced to a merely metaphorical discourse. Finally, Wittgenstein's notion of meaning as determined by use can help us distinguish pragmatically between poetry and philosophy by looking at the contexts in which they function.<br>Linguistics and Modern Languages<br>M.A. (Linguistics)