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This dissertation challenges several orthodoxies prevailing around the historical development of the concept of representation from Roman antiquity into early modern political thought. My aim is not just to revise our understanding of the known intellectual pathways of the concept’s transmission, but to firmly demonstrate that the principal language used to talk about political representation through to the seventeenth century was not repraesentatio or its cognates, but rather a distinctly Ciceronian set of terms, which were closely associated with the idea of “bearing persons” in different spheres of public life. The classical expression of those ideas are found in their most influential form in Cicero’s De officiis, where he argued that the particular duty of a magistrate was “to bear the person of the city [se gerere personam civitatis].” Cicero’s language of representation reappeared most conspicuously in Thomas Hobbes’s Leviathan (1651), but, as I show, Augustine and Aquinas first appropriated this vocabulary for their own theories of political representation. I substantiate my argument about the perpetuity of Ciceronian representation by illustrating how, in their apologetics against the conciliarists, the Dominican theologians Juan de Torquemada and Cardinal Cajetan exploited numerous Augustinian locutions about St. Peter bearing the persona ecclesiae, enshrining a device of classical republican ideology in a monarchical theory of papal absolutism. I then map out a new understanding of the place of representation in second-scholastic sources, principally with reference to the work of the Dominican theologian Francisco de Vitoria, for whom, representation works within a wider set of theoretical preoccupations about human sociability, the origins of civil association, and the government of empire. Vitoria justifies the use of representation in the international sphere on account of the “possible insanity” of the American Indians, taking them collectively as a s

This essay posits that Thomas Aquinas’s Beatific Vision may not be a biblically accurate conception of the Christian’s eternal destiny because it is grounded in a problematic theological method. For Aquinas, theology is a science for deducing the saving knowledge of God, which can only be discovered through Scripture. The integrity of Scripture’s place of prominence, however, is undermined by the apparent usefulness of other sources for interpreting Scripture’s meaning. His use of other sources in interpreting Scripture is justified by a hermeneutic that emphasizes the importance of Scripture’s figurative meaning over the literal in determining its usefulness for theological predication. Accordingly, the Beatific Vision is not predicated on Scripture’s literal meaning, but a figurative interpretation that aligns with tradition and other philosophical considerations.

it is often claimed that our knowledge of the evolutionary process adds an extra dimension to the classical problem of natural evil and makes this problem worse. Especially the principle of natural selection is often portrayed as morally inappropriate or “unfitting” for a perfectly good God to use as a means for creating biological complexity. In this article, I argue that this common view is misconceived, and that natural selection is a wholly innocuous principle. The real source of evolutionary evils is the fact that resources in nature are scarce – a fact that was known long before Darwin. The problem of natural and evolutionary evil, therefore, is best construed as a question about why God permits scarcity in nature. I argue that recent research about the interrelation between competition and cooperation in the evolutionary process provides resources for answering this perennial question in a more satisfactory way than could be done before the advent of evolutionary theory.

«Tu duca, tu signore, e tu maestro». These words begin an educational relationship between Virgil and Dante that concretely manifests a vision of the teacher of permanent validity and relevance. Dante’s journey allows us to discover in the Divina Comedia the existence of universal principles on which the teacher’s action is based. However, these principles are not entirely original, but they also reveal the influence that Thomas Aquinas has exerted on Dante. Aquinas is not only mentioned in Paradise in cantos X to XIV, but Thomistic pedagogical principles, especially those contained in the Summa Theologiae, inform the concrete relationship between the two poets. In this study we will try to make explicit the vision of the master proposed by Dante, while seeking to show that Thomas Aquinas is the main source from which Dante draws in order to forge this specific relationship between master and disciple., Tu duca, tu signore, e tu maestro». Con estas palabras se inicia una relación educativa entre Virgilio y Dante que manifiesta de manera concreta una visión sobre el maestro de permanente validez y actualidad. El viaje de Dante permite descubrir en la Divina Comedia la existencia de unos principios universales que fundamentan la acción del maestro. No obstante, dichos principios no son del todo originales, sino que permiten evidenciar la influencia que Tomás de Aquino ha ejercido en Dante. El Aquinate no solo es mencionado en el Paraíso en los cantos X al XIV, sino que los principios pedagógicos tomistas, especialmente los contenidos en la Suma de Teología, informan la relación concreta entre los dos poetas. En este estudio intentaremos explicitar la visión del maestro propuesta por Dante, a la vez que se buscará mostrar que Tomás de Aquino es la fuente principal de la que Dante se nutre para labrar esa específica relación entre maestro y discípulo.

With unparalleled literary beauty, the Comedìa reflects the Catholic worldview that formed the backbone of medieval Christianity, whose greatest philosophical and theological exponent was saint Thomas. Throughout the entire itinerary, we see the imprint of Aquinas present at the very heart of the poem. Here I will analyze how the fundamental theological question of the divine government of the world permeates the entire Comedìa, both in its formal structure and in certain concrete aspects of Dante’s journey. From that premise, I will study the consequences of the abovesaid on that juridical order reflected in the «architecture» of the Inferno, whose lintel is so eloquent: «Giustizia mosse il mio alto fattore; / fecemi la divina podestate, / la somma sapienza e ‘l primo amore». Finally, I will focus on the proportionality of punishments suffered by the condemned, as an indicator of the natural measure of decisions made by divine justice., Con una belleza literaria incomparable, la Comedìa refleja la cosmovisión católica que vertebra la Cristiandad medieval, que tuvo su máximo exponente filosófico y teológico en santo Tomás. A lo largo de todo el itinerario poético, vemos la impronta del Aquinate presente en el meollo de la narración. Aquí analizaré cómo la cuestión teológica fundamental del gobierno divino del mundo permea la Comedìa, tanto en su estructura formal como en ciertos aspectos concretos del viaje de Dante. A partir de dicha premisa, estudiaré las consecuencias que ello tiene en ese orden jurídico manifestado en la «arquitectura» del infierno, cuyo dintel es elocuente: «Giustizia mosse il mio alto fattore; / fecemi la divina podestate, / la somma sapienza e ‘l primo amore». Finalmente, abordaré la proporcionalidad de las penas que sufren los condenados, como indicador de la medida natural de los castigos dictados por justicia divina.

This paper studies the theories defended by John Buridan and Nicole Oresme on the presence of the soul in the body, with a special focus on the interpretation of the Augustinian principle - or 'holenmeric' principle - according to which the soul is in the whole body and is wholly present in every part of it. The first part of the paper introduces the different types of composition involved in the medieval discussions over the soul and its parts and shows how different psychological theories prior to 1350 employed this typology of part/whole relations to clarify the soul's presence in the body. The next part of the paper presents how the theories designed by John Buridan and Nicole Oresme were motivated by problems raised by these earlier accounts of the soul's presence and undertook to solve them from the perspective of a reductionist conception of parthood. It is argued that, despite their common commitment to a reductionist stance, the solutions endorsed by Buridan and Oresme represent two opposite ways of applying a nominalist metaphysics of parts to psychological matters.

[Resumen]: El objeto del presente estudio es considerar si es posible hablar de bien común dentro de los parámetros del Estado. Dicho de otra forma, si Estado y bien común son siquiera compatibles. La hipótesis de partida es la incompatibilidad. Para ello, se hará una aproximación al sentido originario del bien común, que toma sus raíces de la tradición clásica y medieval. Aunque esta aproximación ha sido llevada a cabo por numerosos autores, en este caso se trata de señalar precisamente aquellos rasgos del bien común clásico que van a contrastar en mayor medida con la teorización del Estado. Por ello, en esta exposición se prioriza el acceso a fuentes primarias . En un segundo momento, y de cara a afrontar el objeto mencionado en este trabajo, se consideran los cambios radicales en los presupuestos antropológicos y económico-sociales que son contemporáneos a la teorización y aparición del Estado, y que son relevantes para comprender por qué carece de sentido hablar de bien común en el marco del Estado., [Abstract]: This study aims to consider whether it is possible to speak of the common good within the parameters of the State; in other words, whether the State and the common good are even compatible. The starting hypothesis is one of incompatibility. We will begin by approaching the original meaning of the common good, which has its roots in classical and medieval traditions. Although numerous authors have adopted this approach, in our case, it is a matter of pointing out precisely those features of the classical common good that will contrast to a greater extent with the theorization of the State. Therefore, this paper prioritizes primary sources. Secondly, to tackle the subject matter of this work, we will examine the radical changes in the anthropological and economic-social assumptions that are contemporary to the theorization and emergence of the State and relevant to understand why it makes no sense to speak of the common good in the framework of the State., [Resumo]: O objetivo deste estudo é considerar se é possível falar de bem comum dentro dos parâmetros do Estado. Em outras palavras, se Estado e bem comum são pelo menos compatíveis. A hipótese de partida é pela incompatibilidade. Para isso, é feita uma abordagem do sentido originário do bem comum, que toma suas raízes da tradição clássica e medieval. Embora essa abordagem tenha sido realizada por inúmeros autores, neste caso, trata-se de indicar precisamente aqueles traços do bem comum clássico que vão contrastar em maior medida com a teorização do Estado. Por isso, nesta exposição, é priorizado o acesso a fontes primárias. Num segundo momento, e a fim de atingir o objetivo deste trabalho, são consideradas as mudanças radicais nos princípios antropológicos e econômico-sociais que são contemporâneos à teorização e surgimento do Estado, e que são relevantes para compreender por que não faz sentido falar de bem comum no âmbito do Estado.

The theory of knowledge in Thomas Aquinas is one of the main controversial among the medievalists in the last years due to the interpretation of scholastic theories in the contemporary cognitive models. In this debates, the idea of «sameness» is a central topic, despite its status as a relation is not highlighted enough. In this paper I approach the problem of knowledge in Thomas Aquinas as a «relative» term. First I presente how the autor includes knowledge in this category as an «assimetric relation» by exposing the criteria that distinguish this kind of relative and arguing how knowledge meets them. Then I feature the importance of the term «sameness» in Thomas’s epistemology and I analize it from the point of view of «relation», showing same problems and ambiguities in Thomas Aquinas’s presentation., La teoría del conocimiento en Tomás de Aquino es uno de los temas más controversiales de los últimos años entre los medievalistas debido a la interpretación de las teorías escolásticas en base a los modelos cognitivos contemporáneos. En estos debates, la noción de semejanza ocupa un lugar central, a pesar de que su estatus como una relación no es lo suficientemente tratado. En el presente trabajo abordo el problema del conocimiento en Tomás de Aquino como un término del orden de los relativos. Primero presento el modo en el cual el autor incluye el conocimiento dentro de esta categoría como una relación «asimétrica» exponiendo los criterios que distinguen a este tipo de relativos y argumentando de qué modo el conocimiento cumple con ellos. Luego destaco la importancia del término «semejanza» en la gnoseología de Tomás y lo analizo desde el punto de vista de la relación, señalando diversos problemas y ambigüedades que se desprenden de la presentación de Tomás de Aquino.

My dissertation has two aims: (1) The primary aim of my dissertation is to present St. Thomas’s response to the question of whether there exist any uninstantiated universals. Contemporary proponents of universals are typically split between (i) adopting some Platonic-inspired view, which holds that universals/Forms are ontologically prior and more real and hence can exist in the absence of any instance of it, and (ii) adopting some Aristotelian-inspired view which holds that universals exist in the particulars and hence there cannot be any universals if there are no particulars to instantiate them. A key task of this project is translating this question as it is asked in our contemporary discussion into Thomistic terms. St. Thomas uses the term ‘universal’, but he does not use that term in the same way as it is used in contemporary discussion. Further, St. Thomas’s view does not fall neatly within contemporary positions on universals such as conceptualism, nominalism, and realism, which has led contemporary commentators to classify his view in a variety of ways. I explain that a better way to translate this question is to phrase it in terms of the absolute consideration of the essence. The second aim (below) deals with the issue of interpreting this notion. (2) The second aim is to defend a specific interpretation of St. Thomas Aquinas’s three-fold division of essence. In his early treatise On Being and Essence, St. Thomas explains that the essence can be understood either absolutely according to what belongs to it because of its proper notion or in one of its two concrete acts, namely in the intellect or in some particular thing (eg in Socrates). The absolute consideration of the essence disregards what does not belong to its proper notion, and thus, St. Thomas argues, the absolute consideration of the essence is neither one nor many. Many scholars following the work of Joseph Owens have taken this to be an unqualified denial of unity or plurality to the absolute c

Research developed in the last decades about the object of the human estimative faculty, called cogitative, in Thomas Aquinas, has often fell into certain inaccuracies, which has made it difficult to correctly identify it with the natural estimative faculty of animals. The main problem has consisted in adequately connecting the particular intentio of sensible convenience and inconvenience, which Aquinas recognizes as the specific object of the estimative power in several passages of his work, with the individual as existing sub natura communi that, at the end of the thirteenth lesson of the second book of his Commentary on De Anima, points out as that formality that properly apprehends the cogitative power. On the one hand, this problem can only be solved by considering the methodology that Aquinas uses when he deals with human psychology. On the other hand, this connection can only be established based on a sufficient understanding of the relational nature of the particular intentio and the proper way of operating the senses in the human being that allows their ordering to the intelligence., La indagación llevada a cabo en las últimas décadas acerca de la concepción de Tomás de Aquino del objeto de la facultad estimativa humana, llamada cogitativa, a menudo ha estado atravesada por ciertas imprecisiones, lo cual ha dificultado su correcta identificación con la estimativa natural del irracional. El problema principal consistió en conectar adecuadamente la intentio particular de conveniencia y perjuicio sensible, que el Aquinate reconoce como el objeto especificativo de la estimativa en varios pasajes de su obra, con el individuo que existe sub natura communi que, al final de la decimotercera lección del libro segundo de su Comentario al De Anima, señala como aquella formalidad que propiamente corresponde aprehender a la cogitativa del hombre. Por una parte, este problema no puede resolverse si no es tomando como referencia la metodología que Tomás de Aquino emplea cuando trata de la psicología humana. Por otra parte, dicha conexión solo puede establecerse sobre la base de una comprensión suficiente de la naturaleza relacional de la intentio particular y del modo propio de operar de los sentidos en el ser humano que permite su ordenación a la inteligencia.

Existence constitutes a challenge for the relationship between thought and reality. This problem is approached through an approximation between Hegel and Thomas Aquinas, as both place the truth in the realm of the intelligible. Reality, by summoning existence, also calls for a reflection on intelligibility. In Aquinas existence is a necessary condition for intelligibility; Hegel appeals to intelligibility as a necessary condition for existence. The metaphysical dimension of this (diachronic) discussion culminates in the question of the existence of God., La existencia constituye un desafio para la relación entre pensamiento y realidad. Se aborda aquí esta problemática a partir de una aproximación entre Hegel y Tomás de Aquino, siendo que ambos sitúan la verdad en el ámbito de lo inteligible. Ahora bien, la realidad, al convocar la existencia, convoca también una reflexión sobre la inteligibilidad misma. Tomás encara la existencia como condición necesaria para la inteligibilidad; Hegel apela a la inteligibilidad como condición necesaria para la existencia. El talante metafísico de esta discusión (diacrónica) alcanza su culminación en la cuestión sobre la existencia de Dios.

The Aurora consurgens may well be an early representative of the reception in latin west of the arabic alchemists. In this essay I have endeavoured to show, that the overall thought of the treatise, and in particular it’s use of imagery, stands in continuity with the western tradition of biblical eksegesis and hermeneutics. I have argued that the Aurora consurgens is best understood in the context of 13th century thought, where the newly translated alchemical texts helped in shaping a philosophy of light and matter concerned with the oneness and overall goodness of God’s creation. Also it seems that the overall theme of the treatise, being the encounter with Wisdom, represented as a feminine divine figure, must be seen as a continuation of medieval mariological devotion and thought, which culminated in the 12th and 13th centuries. I have found evidence in the text that suggests that the author has been aware of a correlation between the fourfold meaning of scripture and the four phases of the alchemical opus, both being understood as structures for transformation, concerned with wholeness and leading to illumination and wisdom., The Aurora consurgens may well be an early representative of the reception in latin west of the arabic alchemists. In this essay I have endeavoured to show, that the overall thought of the treatise, and in particular it’s use of imagery, stands in continuity with the western tradition of biblical eksegesis and hermeneutics. I have argued that the Aurora consurgens is best understood in the context of 13th century thought, where the newly translated alchemical texts helped in shaping a philosophy of light and matter concerned with the oneness and overall goodness of God’s creation. Also it seems that the overall theme of the treatise, being the encounter with Wisdom, represented as a feminine divine figure, must be seen as a continuation of medieval mariological devotion and thought, which culminated in the 12th and 13th centuries. I have found evidence in the text that suggests that the author has been aware of a correlation between the fourfold meaning of scripture and the four phases of the alchemical opus, both being understood as structures for transformation, concerned with wholeness and leading to illumination and wisdom.

Aunque el concepto de perfeccionismo siempre existió, la palabra es reciente. En este trabajo se distingue el concepto de la palabra, y otro tanto se hace con el antiperfeccionsimo. Se examinan dos variantes perfeccionistas, una más extrema (de corte aristotélico) y otra moderada (de corte tomista). Para ello, el pensamiento de John Finnis es usado como guía. También se examinan las principales respuestas y críticas al perfeccionismo. Se toma aquí como guía el pensamiento de John Stuart Mill. Finalmente, se traza un balance valorativo, sin tomar partido., The concept of perfectionism has always existed, but the use of the word is recent. This article distinguishes word from concept. Similarly, this article also distinguishes the word “anti-perfectionism” from its concept. Two types of perfectionism are examined: one more extreme, one more moderate. John Finnis’s point of view is adopted as a guide throughout. Answers and criticisms to perfectionism are also considered in this article. For this purpose, John Stuart Mill’s theory is adopted as a starting-point. Finally, the article includes an assessment of perfectionism

During the Covid-19 pandemic, Christians were prevented from receiving the Eucharist for the first time in history due to the suspension of public church services. Various digital liturgical offers such as live-stream services were developed and improved to compensate for this loss. Discussing the pastoral chances and theological limits of digitalization in religious contexts, the authors conclude that physical participation in the Eucharistic liturgy cannot be substituted by virtual offers. Regarding the often-distorted perception of time during the pandemic, they highlight the therapeutic dimension of the Eucharist, in which the past, present, and future are interwoven (signum rememorativum, signum demonstrativum, and signum prognosticum). To realize the gift of the Eucharist and to gain a new awareness of the salutary and transforming presence of Christ, the authors point to the practice of Eucharistic adoration, which nevertheless remains oriented towards the communal celebration of the Eucharist and the real encounter with Christ in Communion.

This article presents the theories of some of the main professors at the University of Salamanca of the second half of the XVIth century about the way in which all the perfections of the creatures are present in God. It will be shown that there is a subjacent difficulty along the development of the ideas of these authors that consists in the harmonization of two thesis apparently opposed to each other, namely, the infinity of God’s perfection and the existence of other perfections than that. To do so, in the first place, the study presents the historical context; secondly, it shows the sense of the difficulty or “aporia”; thirdly, it explains their ideas concerning the usual concepts of pure and mixed perfections and of formal and eminent modes of possessing a perfection; finally, it shows the way in which they deal with a question that obliges to face the problem in a radical way, criticizing the solution by Durand de Saint Pourçain., En este artículo se exponen las teorías de algunos de los principales catedráticos de teología de la Universidad de Salamanca de la segunda mitad del s. XVI acerca de cómo se encuentran en Dios las perfecciones de las criaturas. Se espera mostrar que lo que está latente en el modo en el que los autores desarrollan la cuestión es la dificultad de armonizar dos tesis aparentemente incompatibles entre sí, a saber, que la perfección de Dios es absolutamente infinita y que, no obstante, existen otras perfecciones realmente distintas de la suya. Para esto, en primer lugar, se expone el contexto histórico y doctrinal; en segundo lugar, se pone de manifiesto el sentido de la dificultad recién mencionada; en tercer lugar, se presenta la discusión que los autores estudiados desarrollan acerca de los conceptos clásicos de perfección pura y mixta y de modo formal y eminente de poseer una perfección; y, finalmente, se muestra la manera en que enfrentan una pregunta que obliga a pensar a fondo la cuestión: ¿son Dios y el universo algo más perfecto que solo Dios?

The singular is the foundation of the first and second simple intelligibles, as well as of predication and syllogisms. The question is whether there is a possibility of obtaining the concept of singular that substantiates the correspondence of the mental domain with the concrete order. In fact, man knows intellectually and sensitively, modi sciendim whose direct object, respectively, the universal and the singular, since he cannot, as will be seen, know, judge and reason without conversio ad phantasmata. It will be seen that the soul can know its own nature, knowing that it knows by conversio ad phantasmata, and also make a reflection on the whole human process. At this point, it will be seen whether the intelect can indirectly and directly aim at the intention of individuality to acquire the concept of singular., O singular é fundamento dos primeiros e segundos inteligíveis simples, bem como da predicação e dos silogismos. Responde-se se há a possibilidade de se obter o conceito de singular que fundamente a correspondência o domínio mental com a ordem concreta. De fato, o homem conhece intelectivamente e sensivelmente, modi sciendi cujo objeto direto, respectivamente, o universal e o singular, pois não pode, como se verá, inteligir, julgar e raciocinar sem a conversio ad phantasmata. Ver-se-á que a alma pode conhecer a sua própria natureza, conhecendo que conhece pela conversio ad phantasmata, e também fazer uma reflexão sobre todo o processo humano. Neste ponto, se verificará se o intelecto pode visar indireta e diretamente a intenção de individualidade para adquirir o conceito de singular.

In this article, I first interpret and evaluate the main argument of E.V.R. Kojonen’s book, The Compatibility of Evolution and Design. I then address a challenge against this argument (as well as against design arguments in general), namely the problem of seemingly malevolent and bad designs in nature. Evolutionary theodicists commonly deal with this problem by assuming that the evolutionary process is not fully under God’s control. This solution, however, is deeply problematic from the perspective of classical theism. I therefore suggest another approach to the problem, inspired by the thought of Thomas Aquinas., Kojonen’s The Compatibility of Evolution and Design:With Zachary Ardern, “The Contentious Compatibility of Evolution and Design: Introduction to the Book Symposium”; David H. Glass, “An Evaluation of the Biological Case for Design”; Meghan D. Page, “Thomist or Tumblrist: Comments on The Compatibility of Evolution and Design by E. V. R. Kojonen”; Peter Jeavons, “The Design of Evolutionary Algorithms: A Computer Science Perspective on the Compatibility of Evolution and Design”; Denis R. Alexander, “Evolution, Chance, Necessity, and Design”; Bethany N. Sollereder, “Response to The Compatibility of Evolution and Design”; Mats Wahlberg, “Divine Design and Evolutionary Evil”; and Erkki V. R. Kojonen, “Response: The Compatibility of Evolution and Design.”, John Templeton Foundation, Grant ID 61077 "Does Self-Giving Love Require an Evolutionary World? Evolutionary Theodicy in Light of the Mystical Tradition"

The scholastic treatise De iustitia et iure of Domingo de Soto is one of the most important milestones in the history of juridical philosophy. In this work, in addition to considering justice and right (ius), our author tackles the subject of law from the very first pages. The purpose of this article is to analyze the definition that Soto makes of law (essentia legis), with the finality of applying it to the concrete juridical needs of his time, while demonstrating a homogeneous evolution and doctrinal continuity with respect to Thomas Aquinas., El tratado escolástico De iustitia et iure de Domingo de Soto supone uno de los hitos más importantes de la historia de la filosofía jurídica. En dicha obra, además de tratar acerca de la justicia y del derecho (ius), nuestro autor aborda el tema de la ley desde las primeras páginas. El presente artículo tiene como objeto analizar la definición que hace Soto de la ley (essentia legis), con la finalizad de aplicarla a las necesidades jurídicas concretas de su época, al mismo tiempo que demuestra una evolución homogénea y una continuidad doctrinal respecto de Tomás de Aquino.

El presente artículo se propone analizar las conexiones que existen entre la técnica poética de la Divina commedia y algunos instrumentos empleados por la teología de Tomás de Aquino. En un primer momento, analizaremos cuál es el fin último del Poema Sacro, pues sólo conociéndolo podremos valorar en su justa medida los medios utilizados para conseguirlo. En segundo lugar, examinaremos la afinidad existente entre los “modos” de escritura de la Commedia y los que se usan en las Sagradas Escrituras y en la doctrina sagrada. En tercer lugar, analizaremos el simbolismo dantesco bajo la luz de la doctrina escolástica de los cuatro significados de las Escrituras. Esta cuestión nos conducirá, a modo de conclusión, a reconocer que la palabra “poeta” es un término análogo, cuyo primer analogado es el “Poeta divino”. Sólo así puede comprenderse rectamente la relación poesía-teología en Dante, This article aims to analyse the connections that exist between the poetic technique of the Divina Commedia and some of the instruments used by Thomas Aquinas’ theology. First of all, we will analyse the ultimate aim of the Poema Sacro, since only by knowing it will we be able to assess the means used to achieve it. Secondly, we shall examine the affinity existing between the "modes" of writing in the Commedia and those used in the Holy Scriptures and in sacred doctrine. Thirdly, we shall analyse Dantesque symbolism in the light of the scholastic doctrine of the four meanings of the Scriptures. This question will lead us, by way of conclusion, to recognise that the word “poet” is an analogous term, the first analogate of which is the “divine Poet”. Only in this way can the relationship between poetry and theology in Dante be properly understood.

The paper presents an experiment run on the Index Thomisticus Treebank, the syntactically annotated portion of the corpus collecting the works of Thomas Aquinas. After an introduction about the theoretical background of the annotation style of the treebank, the process to extract from the corpus the information about a set of words concerning intellect and will in Summa contra Gentiles is described. Then, the paper details the automatic induction from the treebank of two kinds of syntactic networks whose vertices are words and edges represent their syntactic relations in the treebank. The networks are used in order to provide a synoptic view and grasp of data, to answer a set of questions about intellect and will in Summa contra Gentiles. Finally, the paper discusses some general conclusions about the use of textual data in philosophy, following its objective to represent an example of how intellectual questions can be turned into experiments whose results are replicable.

The past 20th century has witnessed a renewed interest in the approaches of Aristotelian philosophy, especially from the hand of the German philosopher Martin Heidegger. Well, along with this return to the study of peripatetic philosophy, a new interest in the philosophy of being of Thomas Aquinas has emerged as a parallel, particularly in his notion of esse ut actus essendi. This has led to various lines of research, sometimes confronted, which have dealt mainly with the question of the Tomasian reception of the notion of being and the aspects involved in it. In this work we will try to make known some important aspects of this reception, as well as of those different lines of interpretation confronted., Resumen: El pasado siglo XX ha sido testigo de un renovado interés por los planteamientos de la filosofía aristotélica, en especial de la mano del filósofo alemán Martin Heidegger. Pues bien, junto con esta vuelta al estudio de la filosofía peripatética, ha surgido como en paralelo un nuevo interés por la filosofía del ser de Tomás de Aquino, en particular por su noción de esse ut actus essendi. Esto ha desembocado en diversas líneas de investigación, a veces confrontadas, que han versado sobre todo en la cuestión de la recepción tomasiana de la noción de ente y los aspectos en ella implicados. En este trabajo se procurará dar a conocer algunos aspectos importantes de esta recepción, así como de esas distintas líneas de interpretación confrontadas.

This research work collects and analyzes valuable bibliographical information on the immortality of the soul in the Stagirite according to Suarez. Doctor Eximius’ breadth of knowledge on the history of philosophy is surprising, which serves as inspiration and support in his analysis of the sources, either directly or indirectly by reference to others. There are three indirect references: Eusebius of Caesarea, Augustinus Eugubinus and Augustinus Niphus. The sources of inspiration of the Spanish philosopher on the status quaestionis are thirty authors in total. Of them, sixteen authors are in favor of the mortality of the soul in Aristotle; eleven authors in favor of immortality in the Stagirite and three who maintain an ambiguous or doubtful position in Aristotle. Indeed, the thought of this cast of thinkers –from antiquity to the 16th century– cited by the Jesuit, really constitutes a history of the immortality of the human soul., En este trabajo de investigación se recoge y analiza una información bibliográfica valiosa sobre la inmortalidad del alma en el Estagirita según Suárez. Es sorprendente la amplitud de conocimiento sobre la historia de la filosofía del Doctor Eximio, que le sirve de inspiración y apoyo en el análisis de las fuentes, ya sea directa o indirectamente por referencia de otros. Así, hay tres referencias indirectas: Eusebio de Cesarea, Agustín Eugubino y Agustín Nifo. Las fuentes de inspiración del filósofo español sobre el status quaestionis son treinta autores en total. De ellos, dieciséis autores a favor de la mortalidad del alma en Aristóteles; once autores a favor de la inmortalidad en el Estagirita y tres que mantienen una posición ambigua o dudosa en Aristóteles. En efecto, el pensamiento de este elenco de pensadores –desde la antigüedad hasta el siglo XVI– citados por el jesuita, forma realmente una historia de la inmortalidad del alma humana.

This dissertation explores the function of architecture in the illustrated manuscripts of the erudite Spanish Benedictine scholar, artist and preacher Juan Ricci de Guevara. Among architectural historians, Ricci has become famous for his invention of the complete architectural Salomonic order, which has been discussed by modern scholars predominantly isolated from its textual context, and from a formal, aesthetic approach. The new, comprehensive approach of Ricci’s scholarship in the manuscripts shows that he referred to architecture continuously. From this starting point the hypothesis is made that architecture for Ricci was a suitable interdisciplinary agent for his innovative ideas. With architecture, he could establish connections between various sources, methods and arguments, while coincidentally maintaining the scientific level of his scholarly work. This dissertation is the first book in which Ricci’s written oeuvre (which was never published and is now kept in Madrid, El Escorial, the Vatican and Montecassino) is assessed in-depth comprehensively. It results in a detailed insight in his formulation of a pivotal role for architecture and the architectural image in seventeenth-century scholarship, as a result of Ricci’s particular fusion of scholarly, artistic and rhetorical approaches. The recognition of this mechanism results in an updated inventory of his manuscripts, a discussion of important but hitherto unknown sections of the writings in which the position of architecture is discussed and legitimized, an adjustment of the modern formal discussion of the complete Salomonic order, a new analysis of Ricci’s presentation of his ideas to Pope Alexander VII in the 1660s, and the identification of a decoration program by Ricci for the basilica of the abbey of Montecassino.

Throughout practically his entire philosophical career, Étienne Gilson maintained that the five ways were based on the original Tomasian doctrine of the esse. On the other hand, towards the end of his career, he realized that this thesis entailed serious fundamental problems, which led him to reject it and defend the opposite, that the esse is absent in all of them. For his part, A. L. González, in his study of the fourth way, challenged this argument. In the present study I intend to confront both positions and justify the validity of the Gilsonian position., Durante prácticamente toda su carrera filosófica, Étienne Gilson sostuvo que las cinco vías se apoyaban en la original doctrina tomasiana del esse. En cambio, hacia el final de su carrera, cayó en la cuenta de que esta tesis acarreaba graves problemas de fundamento, lo que le llevó a desecharla y defender lo contrario, que el esse está ausente en todas ellas. Por su parte, A. L. González, en su estudio de la cuarta vía, puso en entredicho este argumento. En el presente estudio pretendo confrontar ambas posturas y justificar la validez de la posición gilsoniana.

This thesis is for Entrepreneurs, Managers, and Customers who are interested in paying Just Prices, and who would like to understand what the origin of the concept is, how it differs from the 'fair price', and how a Just Price could be reached in practice. This thesis is forward-looking rather than backward-looking. It will lead to recommendations for entrepreneurs and managers wishing to pay Just Prices, rather than to conclusions based on data regarding the past., Complex Systems Engineering and Management (CoSEM)

The objective of this article is to show the influence of Thomas Aquinas’ De veritate on the reflections of E. Stein on theological anthropology, developed especially in the lessons she prepared on this subject between February and May 1933. Although the use of De veritate is observed to explain the philosophical basis of the statements of the Magisterium of the Church, its influence is also shown in the personal reflection of E. Stein on the theological-dogmatic problem of the status naturae purae., Objetivo de este artículo es mostrar la influencia del De veritate de Tomás de Aquino en las reflexiones de E. Stein sobre antropología teológica, desarrolladas especialmente en las lecciones que preparó de esta materia entre febrero y mayo de 1933. Si bien se constata el recurso al De veritate para explicar los fundamentos filosóficos de las declaraciones del Magisterio de la Iglesia, también se muestra su influjo en la reflexión personal de la autora sobre el problema teológico-dogmático del status naturae purae.

This article aims to rescue the principles of Natural Theology in the thinking of Thomas Aquinas regarding the possibility of a rational knowledge of God. Thomas, influenced by Aristotle's philosophy, will claim that for the reason he can arrive at the certainty of the existence of God. Certainty that is evident, but that needs to be demonstrated. To this end, it elaborates five ways, called evidence, to prove the existence of divinity, always based on the assumption that all rational knowledge has its origin in experience. All the work of Thomas Aquinas has a continuity in contemporary philosophy, being studied and developed by several authors who give form to the thomist movement, particularly in dialogue with other sciences., Este artigo visa resgatar os princípios da Teologia Natural no pensamento de Tomás de Aquino no que se refere à possibilidade de um conhecimento racional de Deus. Tomás, influenciado pela filosofia de Aristóteles, vai afirmar que pela razão pode-se chegar à certeza da existência de Deus. Certeza essa que é evidente, mas que precisa ser demonstrada. Para tanto, elabora cinco vias, chamadas de Provas, para comprovar a existência da divindade baseando-se sempre no pressuposto de que todo conhecimento racional tem sua origem na experiência. Todo o trabalho de Tomás de Aquino possui uma continuidade na Filosofia Contemporânea, sendo estudado e desenvolvido por diversos autores que dão forma ao movimento tomista, particularmente dialogando com outras ciências.

The classical Aristotelean distinction between moral and intellectual virtues has come to us as one of the first explicit conceptualizations of a realm of knowledge and a realm of action. This paper intends to analyze the meaning of that distinction according to an alternative hypothesis, namely, that the moral and intellectual virtues correspond to a profound understanding of the relation between the philosophical and the political life. The analysis will be guided by the relatively unclear relation between phrónesis and sophía, and by the subtle but remarkable differences that Thomas Aquinas introduces in his systematization of virtues, e.g., his explicit flight from this life as the goal of contemplation. Aquinas’ understanding of theoría or contemplation will shed light on the basis of Aristotle’s concern with virtues—the tension between philosophy and politics that must be mediated by a resourceful prudence., La distinción clásica aristotélica entre virtudes morales e intelectual ha llegado a nosotros como una de las primeras conceptualizaciones explícitas de un ámbito de conocimiento y un ámbito de acción. Este artículo pretende analizar el significado de esa distinción según una hipótesis alternativa, a saber, que las virtudes morales e intelectuales corresponden a una profunda comprensión de la relación entre la vida filosófica y la vida política. El análisis se guiará por la relación relativamente poco clara entre phrónesis y sophía, y por las sutiles pero importantes diferencias que Tomás de Aquino introduce en su sistematización de las virtudes, v.g., su explícita huida de esta vida como la meta de la contemplación. La comprensión de Aquino sobre la theoría o contemplación alumbrará la base de la preocupación de Aristóteles por las virtudes: la tensión entre la filosofía y la política que debe ser mediada por una ingeniosa prudencia.

This study deals with the transformations of a number of topics of Aristotelian political philosophy provoked by their crossing with the Augustinian interpretation of Christian doctrine, promoted by Thomas Aquinas in his Treatise on the Kingdom (De regno). The following is a review of the place of the universality of politics in Aquinas’s text, which in Aristotle’s philosophy was linked to political naturalism and that in Thomist reception seems to tend towards a supernatural and divine scenario. In order to evaluate this conjecture we will refer to the causes and ends attributed by Thomas to the dominion of man over man, trying to recognize the place occupied by political virtue in this approach. The proposed hypothesis is that Thomas’s characterization of the political model of the kingdom implies a bifurcation in the end to which the political community aims, all of which would propitiate the de-universalization of politics itself., Este estudio versa sobre las alteraciones de ciertas ideas de la filosofía política aristotélica con ocasión de su cruce con la exégesis agustiniana de la doctrina cristiana, promovido por Tomás de Aquino en su Tratado sobre el reino (De regno). Lo que sigue es una revisión del lugar que le corresponde en la obra al carácter universal de la política, que en la filosofía de Aristóteles yacía ligado al naturalismo político y que en la recepción tomista parece proyectarse hacia un registro sobrenatural y divino. Para evaluar esta conjetura nos remitimos a las causas y fines atribuidos por Tomás al dominio del hombre sobre el hombre, intentando rastrear el lugar que ocupa la virtud política en el planteamiento. La hipótesis por sustentar es que la caracterización que hace Tomás del modelo político del reino implica una bifurcación en el fin hacia el que la comunidad política tiende, todo lo cual propiciaría la desuniverzalización de la política misma.

This article deals with peace education, following some theoretical contributions in Thomas Aquinas'sSumma Theologiae. On the one hand, it aims to redefine peace from a philosophical perspective and, on the other, to develop a Thomistic conception of peace education. The method used is analytical-interpretive, consisting of an orderly review of specific passages ofSumma Theologiae to integrate them into an original argument. Virtue will be the key term to bring together the primary reflections of this writing since it establishes a link between the notions of peace and education while enabling a different understanding of peace education. In Saint Thomas's thought, peace refers to order between human powers and interpersonal relationships, which exist because of virtue. Similarly, the definition of education directly refers to virtue inherent in human perfection to which man is destined according to his spiritual nature. In conclusion, peace education requires a close relationship with virtue, a perspective that allows a theoretical redesign of peace education; along these lines, the ethical virtue of humility is operatively proposed as a way of building peace at school., Resumo Neste artigo, é tratado sobre o tema da educação para a paz seguindo algumas contribuições teóricas de Tomás de Aquino em suaSuma Teológica.Os objetivos são, por um lado, redefinir a paz sob uma perspectiva filosófica e, por outro, elaborar uma concepção tomista da educação para a paz. O método utilizado é de corte analítico-interpretativo, consistente em averiguar, de forma ordenada, certas passagens daSuma Teológica,integrando-as a uma argumentação original. "Virtude" é o termo-chave a partir do qual se articulam as principais reflexões deste texto, pois estabelece um vínculo entre as noções de paz e educação, ao mesmo tempo que possibilita uma compreensão diferenciada da educação para a paz. Isso se deve a que a paz, no pensamento de Santo Tomás, refere-se a uma ordem entre as faculdades humanas e as relações interpessoais, que existem somente com dependência da virtude. Além disso, a definição de educação tem uma referência direta à virtude, na qual consiste a perfeição humana à qual o homem está destinado consiste, conforme sua natureza espiritual. Como conclusão, afirma-se que a educação para a paz exige um vínculo íntimo com a virtude, perspectiva que permite um redesenho teórico da educação para a paz; nesse sentido, de modo operativo, propõe-se a virtude ética da humildade como via para a construção da paz na escola., Resumen Este artículo trata el tema de la educación para la paz siguiendo algunas aportaciones teóricas de Tomás de Aquino en su Suma Teológica. Los objetivos son, por un lado, redefinir la paz desde una perspectiva filosófica y, por otro, elaborar una concepción tomista de la educación para la paz. El método empleado es de corte analítico-interpretativo consistente en revisar ordenadamente ciertos pasajes de laSuma Teológicaintegrándolos en una argumentación original. La virtud va a ser el término clave desde el cual articular las principales reflexiones de este escrito, pues establece un vínculo entre las nociones de paz y educación, al tiempo que posibilita una comprensión distinta de la educación para la paz. Ello se debe a que la paz, en el pensamiento de santo Tomás, se refiere a un orden entre las facultades humanas y las relaciones interpersonales, que existen solo con dependencia de la virtud. Igualmente, la definición de educación tiene una referencia directa a la virtud, en la que consiste la perfección humana a la que el hombre está destinado conforme a su naturaleza espiritual. Como conclusión, se afirma que la educación para la paz exige un enlace íntimo con la virtud, perspectiva que permite un rediseño teórico de la educación para la paz; en esta línea, de modo operativo, se propone la virtud ética de la humildad como vía de construcción de paz en la escuela.

Many of the actual bioethical discussions start from the assumption that we have absolute dominance/disposition over our body. Based on the thesis of autonomy, control over one's own life and the freedom to do anything, at least with one's body, the goodness or legitimacy of acts such as suicide and euthanasia are often justified. Considering the last statements, this paper seeks to approach the question of the nature of the disposition –main attribute of dominion or property– over the body. It will be argued on the basis of Thomas Aquinas' theory and Immanuel Kant's exposition, often wrongly considered, in my opinion, as rival doctrines. The whole writing will be oriented to review the relations of the modern principle of autonomy with the problem of the morality of suicide., Várias das atuais discussões bioéticas partem do pressuposto de que temos absoluto domínio/disposição sobre nosso corpo. Sob a tese da autonomia, do domínio da vida própria e da liberdade para fazer qualquer coisa, ao menos com nosso corpo, costuma-se justificar a bondade ou legitimidade de atos como o suicídio e a eutanásia. Levando em consideração o anterior, este trabalho pretende abordar a questão da natureza da disposição –principal atributo do domínio ou da propriedade– sobre o corpo. Argumenta-se com base na teoria de Tomás de Aquino e na exposição de Immanuel Kant, muitas vezes conceituadas, erroneamente, em minha opinião, como doutrinas rivais. Este texto estará orientado a revisar as relações do moderno princípio de autonomia com a problemática da moralidade do suicídio., Varias de las actuales discusiones bioéticas parten del supuesto de que tenemos absoluto dominio/disposición sobre nuestro cuerpo. Bajo la tesis de la autonomía, del dominio de la vida propia y de la libertad para hacer cualquier cosa, al menos con nuestro cuerpo, se suele justificar la bondad o legitimidad de actos como el suicidio y la eutanasia. Supuesto lo anterior, el trabajo aborda la cuestión de la naturaleza de la disposición –principal atributo del dominio o propiedad– sobre el cuerpo. Se argumentará sobre la base de la teoría de Tomás de Aquino y de la exposición de Immanuel Kant, muchas veces consideradas, erróneamente a mi juicio, como doctrinas rivales. El escrito estará orientado a revisar las relaciones del moderno principio de autonomía con la problemática de la moralidad del suicidio.

As academic debate over Kant’s transcendental philosophy continues, important ambiguities remain to be addressed. His Critique of Pure Reason is focused on presenting only the formal conditions for the possibility of knowledge in experience, and yet in the Third Analogy of Experience he inserts a material condition. The drafts of the Opus postumum reveal a Kant struggling to reconcile his physics with his transcendental philosophy, with positions that go directly against the first Critique. These ambiguities are inherent to Kant’s view of reality, while Fabro’s presentation of Aquinas’s philosophy of participation allows for a clearer explanation of our knowledge., Mientras el debate sobre la filosofía trascendental kantiana sigue, aparecen ambigüedades relevantes dentro del sistema. La Crítica de la Razón Pura presenta sólo las condiciones formales de la posibilidad del conocimiento en experiencia, pero luego en la Tercera Analogía de Experiencia Kant pone una condición material. Los escritos del Opus postumum muestran a Kant intentando de compaginar su física con su filosofía trascendental, con posturas que van directamente contra el proyecto de la primera Crítica. Estas ambigüedades inherentes a la visión kantiana de la realidad reciben una aclaración importante en la presentación hecha por Fabro de la filosofía tomista de la participación.

L’objectiu d’aquest article consisteix a analitzar la manera com Vicent Ferrer presenta Tomàs d’Aquino en quatre sermons predicats (aproximadament entre 1411 i 1413) amb motiu de la festivitat de sant Tomàs d’Aquino. La informació obtinguda de l’anterior anàlisi és classifi cada en quatre apartats: a) el naixement, b) la missió, c) la ciència de Tomàs d’Aquino, i d) els religiosos i l’estudi de les arts liberals. Per a Vicent Ferrer, el naixement de Tomàs d’Aquino (com el dels més grans personatges de la història de la salvació) fou anunciat prèviament; la seva missió va consistir a il·luminar el món amb una doctrina clara i de gran autoritat. Contràriament a Tomàs d’Aquino, Vicent Ferrer relativitza l’ús de la fi losofi a en teologia i afi rma categòricament que la fi losofi a té principis falsos. La veritable «ciència divinal» és la que poden aprendre els oients en els seus sermons. Vicent Ferrer fou, efectivament, un tomista, però interpretar el seu pensament en clau exclusivament tomista oculta la seva aportació més original i innovadora., The aim of this article is to analyze the way Vincent Ferrer presents Thomas Aquinas in four of his sermons preached (between approximately 1411 and 1413) on the occasion of the latter’s feast day. The information obtained from the above analysis is classifi ed into four sections: a) the birth and b) mission of, as well as c) the scientia articulated by Thomas Aquinas, not to mention d) the friars and the study of the liberal arts. According to Vincent Ferrer, Thomas Aquinas’s birth (like those of the most prominent protagonists in salvation history) had been foretold; his mission was to illuminate the world by means of authoritative and clear teachings. Contrary to Aquinas, though, Vincent Ferrer minimizes the use of philosophy in theological refl ection and states categorically that philosophy is based on false principles. The true “divine science” is that which his listeners are in a position to learn from his sermons. In reality, Vincent Ferrer was a Thomist; however, if one interprets his thinking in exclusively Thomistic terms, his most original and innovative contributions remain hidden from view.

The aim of this thesis is to investigate what possible replacement theological underpinnings look like in readings of the letter to the Hebrews. Hebrews is often considered the book in the New Testament that most clearly contains replacement theological underpinnings. However, there is an ambiguity in the letter as readers of Hebrews have drawn different conclusions regarding the possible replacement theological underpinnings, where some believe that the letter is replacement theological and some believe that it is not. My interest lies in what these readings and interpretations look like. It comes down to a question of hermeneutics, in how one understands a text and from what perspective one reads it. In this thesis, I will examine four different receptions of Hebrews and investigate what their readings look like and how they have come to their conclusion. The overall research question is as follows: What does the possible replacement theological underpinnings look like in the reception of Hebrews by the four episodes John Chrysostom, Thomas Aquinas, Martin Luther, and Tom Wright. By using a reception historical approach I have started with research in the biblical text and then carried on and researched the reception of the biblical text in each episode. Each text has been examined with the analytical questions what and how each reception has come to its conclusion. I have in this investigation found that all four receptions make a replacement theological reading of Hebrews and that all of the recipients’ texts contain replacement theological underpinnings. I, on the other hand, have in my interpretation of the text concluded that Hebrews does not contain replacement theological underpinnings but that it is rather the translations and or choice of manuscripts that contain replacement theological underpinnings. In my analysis of the authors’ texts, I have found that all of the texts have an economical replacement theology with one exception for Chrysostom who has b

Is theistic evolution (TE) a philosophically tenable position? Leidenhag argues in his article "The Blurred Line between Theistic Evolution and Intelligent Design" that it is not, since it, Leidenhag claims, espouses a view of divine action that he labels "natural divine causation" (NDC), which makes God explanatory redundant. That is, in so far as TE does not invoke God as an additional cause alongside natural causes, it is untenable. Theistic evolutionists should therefore "reject NDC and affirm a more robust notion of divine agency." However, this will, Leidenhag claims, have the effect that theistic evolutionists "will move their position significantly closer to Intelligent Design," and so the line between TE and intelligent design is (or ought to be?) blurred. If successful, the criticism by Leidenhag would be bad news for theists who want to take science seriously and good news for those scientistic atheists according to whom there simply is no scientifically respectable way of combining theism and modern natural science in an overarching worldview. So, is TE stuck between a rock (of redundancy) and a hard place (of pseudo-science)? No, at least not due to the criticism offered by Leidenhag-but maybe religious naturalism is?

“Revelation” (lat. revelatio) is a translation of the Greek word apokalypsis, which means the removal of a veil so that something can be seen. Many religions appeal to purported divine revelations in order to explain and justify their characteristic beliefs about God, and revelation has usually been understood as an epistemic notion. Paradigmatically, it refers to alleged instances of divine speaking or special divine acts in history, although in a more general sense “revelation” can denote any means of divine self-disclosure, for example through nature. The topic of divine revelation has been a long-standing and central focus in theology, and philosophical discussions have often taken their cues from Christian theological debates. This entry will treat theological perspectives only in so far as they are relevant for philosophical questions about the purported nature and means of divine revelation and the justification of revelatory claims., First published Fri Jul 17, 2020

La distinción entre misterio y problema en la filosofía de Gabriel Marcel implica una doble manera de acceder a esas dos regiones del Ser: re-flexiones primera y segunda. Esta doble vía de acceso al Ser comparte caracte-res esenciales con la teoría de la duplex cognitio de anima de Tomás de Aquino. La intención del artículo es mostrar esas coincidencias a partir de la lectura del artículo de Jaume Bofill Para una metafísica del sentimiento., The distinction between mystery and problem Gabriel Mar-cel’s thought involves a double way of acceding into those regions of Being: primary and secondary reflections. This double path to Being shares essential characters with Thomas Aquinas’ theory of duplex cognitio de anima. The aim of this paper is to show these coincidences from the reading of Jaume Bofill’s Para una metafísica del sentimiento.