By Norman Kretzmann, Eleonore Stump
One of the nice philosophers of the center a long time Aquinas is exclusive in pursuing it appears disparate tasks. at the one hand he built a philosophical realizing of Christian doctrine in an absolutely built-in procedure encompassing all usual and supernatural truth. nevertheless, he used to be confident that Aristotle's philosophy afforded the simplest to be had philosophical element of one of these approach. In a comparatively short profession Aquinas constructed those tasks in nice element and with an remarkable measure of luck. during this quantity ten major students introduce all of the vital facets of Aquinas' concept, starting from its historic history and dependence on Greek, Islamic, and Jewish philosophy and theology, during the metaphysics, epistemology and ethics, to the philosophical method of Biblical observation. New readers and nonspecialists will locate this the handiest, available consultant to Aquinas at the moment in print. complicated scholars and experts will discover a conspectus of contemporary advancements within the interpretation of Aquinas.
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Additional info for The Cambridge Companion to Aquinas (Cambridge Companions to Philosophy)
Because he is the most perfect being, every creature naturally turns back to its principle. The end corresponds with the beginning. Therefore the final end of things is not any created substance, but God alone. In the process of the return of creatures to God, the human creature occupies a special position. "44 Human beings alone are able to attain God through their activity. This return is enacted in the natural human desire to know. 25. By nature there is in all human beings the desire to know the causes of whatever they see.
221-34. 18 Denifle and Chatelain 1889, vol. I, n. 246. , n. 447. 20 See MacDonald's Chapter 6, herein. 21 Cf. 1. 22 See Henle, 1956, pp. 323-50. Also see Aquinas's critical comparison of Platonism and Aristotelianism in QDSC 3. 23 Geiger 1953; Fabro 1961; Kremer 1971; and Wippel 1987, 117-58. See also Wippel's Chapter 4 below. " 25 See Mclnerny 1990. " 27 See Wippel's Chapter 4. 28 Bonaventure, Collationes in Hexaemeron I, 9 [Opera Omnia V, 330). 29 See Van Steenberghen, 1980b. 30 See Dales 1990.
25). VIII. THE LIMITS OF PHILOSOPHY Can philosophy actually attain this end? Aquinas's answer to this crucial question is negative, based on the special nature of the human intellect: it is the form of the body. For our intellective cognition we are dependent upon sense experience. " Systematic knowledge extends only as far as sensory cognition. Of course, the senses are not the total cause of all our knowledge, but they do provide the indispensable material from which the intellect abstracts the intelligible content.