The figure that most immediately comes to mind, by association, is the other, which is also huge in Sao Paulo. P. Ross in the introduction to The Letters of St. Paul, describes it as follows: To meet with St. Paul we must open ourselves to universality. He belongs to three worlds and three cultures: Jewish, Greek and Roman times, and yet emerge from each of them with the force of his individuality, and is a benchmark only in the person of Christ, which is related with all his being. And 'what - mutatis mutandis - also you may well say of Aquinas. Born in 1225 in Roccasecca from feudal imperial family, is a cousin of the German emperor, belongs by birth and family to the Italian and German cultures, later - by adoption - including the French one. It 'a spirit of full European classical tradition and trained in the abbey of Montecassino clerical, but unfit to close up tightly in it, even aspiring to be larger, even secular, is continuing training at the University of Naples (1239) recently opened by Frederick II. It happens so because of the encounter with secular culture and the West had now lost Greek: Aristotle and his Metaphysics. It is located in Naples, Federico II in fact come from the person, Michael Scott who had translated from Arabic in Toledo between gl'altri De Coeli, the De Anima and the Metaphysics of Aristotle. The interest lay in St. Thomas is not time to abandon the Christian tradition is in Naples who has the other key match of his life, the recently founded by the Dominicans. Gl'ordini beggars were new to the great cultural significance in the church structures as underlined by Chenu in his Introduction à l'étude de St. Thomas d'Aquin: Benedictine abbeys were tied while the feudal economy, the convents of the new orders are released, their center of action is not in the countryside, but in city, and the intellectual center of the city is the University, a foundation in which the typical intellectual emancipation was part of social emancipation. San Domenico, which the keen sense of the needs of Christendom was to understand the aspirations of his time, he immediately sent his first disciples to go to school. The University will recruit the seedbed in which the brothers. This is what happened in Naples, and among those who were attracted to the new form of religious life was the young Thomas. Admission of Thomas is in the Dominican in 1244, but did not like his family members that while we started with our other novices, and the Master General of the north, seized him and brought him back to Acquapendente by force in Roccasecca . Thomas could return from the Dominicans in 1245 and went it is uncertain whether in Paris or Cologne. And 'certainly was a disciple of St. Albert the Great in Cologne from 1248 to 1252. That of St. Albert was a very profitable for teaching his disciple, he found a teacher of similar personal multicultural and open to universality, a spirit in confined areas that are closed to the disciple, a spirit open to secularism, philosophy, culture is also different. A spirit of openness to Islam and its philosophers - Avicenna, Alfarabi, Avencebrol - but also to the Jewish, with Maimonides. Open through Islamic culture also just recently read quell'Aristotele which the Church did not prevent most, but remained suspicious quell'Aristotele that Thomas had already met in Naples. St. Albert the Great was a character just for this contest. He defends himself: Some ignorant want to fight in all ways the study of philosophy, especially of Preachers where no one resists them. They are like dumb animals that curse what they do not ignore it. And again I say this for certain lazy who are seeking relief for their laziness, going hunting for errors in the writings of others. And since sleeping in their laziness, not to seem only to sleep, try to assign spots to the elect. These were the ones that killed Socrates, Plato exiled from Athens and, with their machinations Aristotle also forced to leave. The problems posed Aristotle's writings were mainly of two kinds: a) reconcile Christianity with a strong imprint from the secular thought, b) be reconciled with a theology which until then had had a very strong connotation platonic. For both problems by creating a strong help their interpreters Arab and Jewish Aristotle. The approach is successful and opens whole new worlds and the entire Christian horizon. Horizons and new worlds are so much in relation to classical antiquity, as the confrontation with the world and the reality of its own present, because, again, in relation to the future. You can happily say that even without St. Thomas, we would not be able to look properly or to Christianity or to classical antiquity (eg, we would. A truncated classical antiquity - among gl'altri - Aristotle).
The new concept is revolutionary especially St. Thomas elaborates because it refers to a conception of God that the other is theology - God is actus Purus now, it 's ipsum subsistens them, but also the new concept of man and anthropology. E 'rationality to give people their dignity, but it is not an extremist rationalism, but tempered man in fact be conscious of the social structure not autofondante. He was not aware and could not be the foundation for himself, he is aware of his limitations, as well as its potential. E 'with the rationality that man through the five-way may come to God, better to know that God exists. There plus the innate idea of \u200b\u200bGod, as St. Augustine wanted - referring to Plato - and with him above all theology. The very fact that it was not until Locke and his concept of no innate ideas, can provide a test of modernity, and the extraordinary nature of the revolutionary nature of the thought of Aquinas. That this huge concept being developed by a cousin of the emperor who decided to become a monk in one of the new mendicant orders explosimeter tells us the extent of this mixture. Thomas and fratres, but also with St. Bonaventure his median position between Thomas and the most classic of St. Augustine, were immediately opposed by the secular clergy, close to the positions of the feudal nobility. In 1252 the Master General of Albert asks a young bachelor to start an academic career at the University of Paris: they send Thomas. The Aquinas and biblical bachelor until 1254 and then bachelor of judgments (of Peter Lombard) until 1256. Gl'anni are the first works: the De ente and judgments. These were difficult years. William of St. Amour accused violently in his De novissimorum temporum all dangers, citing St. Thomas Pope meets with Contra impugnantes Dei et cultum religionem. The Pope - Alexander IV - April 4, 1255 provides the Bull Almost lignum vitae, in favor of teaching brothers. Despite many subsequent convictions William of St. Amour refuses to accept the brothers in the faculty. It was necessary to direct the order of the Pope at the University because the brothers - especially St. Thomas and St. Bonaventure - were admitted to the faculty. The teaching of Thomas in Paris last until 1259 and it is very fruitful. They are the years of the commentary on the De Trinitate of Boethius, De Veritate, the Quodlibetales, and according to some, even Supreme philosophical, or the Summa Contra Gentiles. From these works reveal the typical way of teaching of St. Thomas: the quest, or dispute. It 'also a great method and you can safely say that no university Contemporary teach in a more modern, than was that of Thomas. There were two forms of dispute: a) The quodlibetali, held twice a year, in Advent and Lent, also attended by people outside the university, each of which could pose problems freely on any subject. b) above normal, which included only students, bachelors and magistrates, and were held regularly throughout the year.
The dispute occurred between opponentes and respondentes (usually a bachelor), while the "Magister" gave a determinate way, that is the final answer. In this second type belong many of the works of Aquinas including Summe, and De Veritate.
The work includes 29 Quaestio divided into a total of 253 articles, of which only the first leg of the Truth, the remaining top twenty have a reference to divine knowledge and human issues XXI - XXIX theme have the will and well.
The first article of the first Quaestio contains within it lies the Metaphysics of St. Thomas, attaches it to the delight of degl'appassionati philosophy, experiencing together the common readers of Aquinas's writings are distinguished by its extreme ability to summary and explanation for a relatively illustrated texts should be postponed to the Met, in particular, may suggest Metaphysics Aniceto Molina.
The text of Article 1 of the first "This" De Veritate.
As in demonstrable propositions is necessary to make the reduction to some principle itself known to the intellect, so [must do] when researching what a certain thing, or in both cases should be infinity, and so would undermine completely the science and knowledge of things, but first, what the intellect perceives as the most famous of all and to address all the concepts is the entity (ens), says the principle of Avicnna his Metaphysics, it is necessary that all the others intellectual concepts are obtained by adding to the organization. Now, the institution can not say something as alien to the way in which the difference is added to the genre or subject to accident, because nature is essentially every entity, so the Philosopher shows that the body can not be a genre, but it is said that some things add [something] the institution as a way of expressing the same entity that is not expressed by the corporate name, which happens in a twofold manner. First, when the mode is given a somewhat special entity [E 'ontic the plan, ie determining categorical entity, are supreme categories: Substance (for themselves), accident (or otherwise), analogy, power and action. ed.] fact there are different degrees of magnitude by which they take different ways of being, and according to these modes take different kinds of things: it does not add substance to the body a few differences which designates some kind which occurred entity, but with the name of a certain substance is expressed special way of being, ie the institution itself, and so for other products.
The second way is when the order is expressed as a general result of every institution [E 'the ontological level, where we encounter the transcendent (res, unum, aliquid, bonum, verum): l 'identification / Distinction of being with these is the so-called transcendental own plan, the one with the body, the transcendental plane derived: the body is one, true, good, as far as being involved. The ways of the ontological level are twofold: 1) it follows that the institution considered itself an expression of the institution so = Res; negative expression entity = unum, 2) what follows considered in relation to another entity: as divergent = Aliquid; as convergent: the soul: a) according to the intellect = verum, b) = desire bonum. ed.] and thus can be twofold: in the following or any entity in itself, or in an institution in the following order to another institution. In the first case something is expressed in the entity or affirmatively or negatively, but is not something that is so absolute that statement about any entity outside of his essence, whereby it is said that it is, and so is given the name of "thing" (res), which differs from the "entity", according to Avicenna, the fact that "body" is made by the Act as being "what" expresses the quiddity or essence of the institution , then the negation of every institution that follows is absolutely Indivision, which is expressed by the name "one" (unum): in fact the one is nothing but an undivided entity. If the order is taken by order of the institution to another, then or have the division of a thing from another and this is demonstrated by the name "something" (aliquid): it is said in the sense of aliquid aliud quid, that is a "something else", so as the body is said "one" as it is undivided in itself, so it says "something" as it is divided from the other, or you have the convenience of one institution to another, and this can not occur unless you take something that by its nature should with each institution, and this is the soul that "in some way is all things", as is said in De anima, but the soul is the cognitive power and the appetite, and there the convenience of the institution the appetite is expressed by the word "good" (Bonum), so the principle of ethics is that "good is what all things appetite", and the convenience of the institution with the understanding expressed in the name is true (verum).
But all knowledge is accomplished through the assimilation of the knower to thing known, so that assimilation is that because of knowledge, such as sight, the fact that it is prepared according to the kind of color, know the color: the first comparison to the intellect of the institution that the institution is therefore consistent with the intellect, which agreement is called the "adequacy of thing and intellect", and this formally completes the definition of "True". So this is what the real add on an institution: compliance, ie, the adjustment of the thing and the intellect, according to which, as stated above, following the knowledge of the thing so therefore the size of the thing precedes the notion of truth, but knowledge is an effect of truth. On this basis there are three definitions of truth or truth. The first relates to what precedes the notion of truth and in which the real is based, and thus Augustine says that "the truth is what it is," Avicenna and that "the truth of anything is the property of his being that is been assigned, and some that "the truth is Indivision the being and what it is. "The second type of definition is given based on what takes place in which formally the definition of truth, and so Ysaac [Israeli] says that" the truth is the adaptation of thing and intellect ", Anselmo and that" truth is the perceived righteousness of one mind "- in fact this is said by a certain rectitude as adjusted -; and the Philosopher says we define the truth when we say what is or is that is not what is not. The third type of definition is given of the effect resulting, so Hilary says that "the true manifestation of the and is declarative," and Augustine that "the truth is This means that you show what is "and even" the truth is that under which the judge below.
francesco Latteri Scholten. 
0 comments:
Post a Comment