By Eleonore Stump
Few philosophers or theologians exerted as a lot impact at the form of Medieval suggestion as Thomas Aquinas. He ranks among the main recognized of the Western philosophers and was once accountable for virtually single-handedly bringing the philosophy of Aristotle into concord with Christianity. He used to be additionally one of many first philosophers to argue that philosophy and theology may aid one another. the form of metaphysics, theology, and Aristotelian proposal this day nonetheless bears the imprint of Aquinas paintings.
In this broad and deeply researched learn, Eleonore Stump enages Aquinas around the complete diversity of his philosophical writings. She examines Aquinas' significant works, Summa Theologiae and Summa Contra Gentiles and obviously assesses the big diversity of Aquinas' proposal from his metaphysics, theology, philosophy of brain and epistemology to his perspectives on unfastened will, motion, the soul and ethics, legislations and politics. She considers the effect of Aquinas' suggestion on modern philosophy and why he can be nonetheless learn today.
Part of the Routledge Arguments of the Philosophers sequence.
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Extra info for Aquinas
INTRODUCTION Aristotelian commentaries, all of which are marked by his extraordinary ability as a philosophical commentator to discern a logical structure in almost every passage he examines in every sort of text: not only Aristotle’s but also those of others, from Boethius to St Paul. Since commenting on Aristotle was a regular feature of life for a member of a medieval arts faculty but never part of the duties of an academic theologian, Aquinas’s many Aristotelian commentaries were technically extracurricular and therefore an especially impressive accomplishment for someone who was already extremely busy.
Aquinas’s principled dissociation from some important Franciscans on this point must have helped to make his second Paris regency much more troubled than his first. In disputations conducted in Paris in 1266–7, the Franciscan master William of Baglione implicated Aquinas’s views in the propositions he attacked, claiming that things Aquinas was saying encouraged the two heretical Averroist theses denounced by Bonaventure, namely the eternity of the world and the unicity of the intellect. 15 It seems, then, that Aquinas’s development of a distinctly philosophical theology – which, like Albert’s, was more Aristotelian than Augustinian – was dividing him from his colleagues in the Paris faculty of theology during these years.
Evidence from a chronicle written about seventy years after Aquinas began Summa contra gentiles once led scholars to suppose that he had written it as a manual for the use of Dominican missionaries to Muslims and Jews. If that were so, then the work’s presentation of natural instead of revealed theology in its first three books would have been dictated by the practical purpose of rationally deriving the truth about God, and about God’s relation to everything else, for people who would not have acknowledged the revealed texts that Aquinas would otherwise have cited as the source of that truth.
Aquinas by Eleonore Stump