By Reverend R. J. Henle S.J. (auth.)
The current paintings is considerably a dissertation offered to the college of the Graduate college of the collage of Toronto. whereas conscious of the varied imperfections of the paintings i've got determined, at the urging of many colleagues, to put up it at the present as a result of present relevance of the subject-matter and particularly of the gathering of texts. i'm satisfied to recognize my indebtedness to the school of the Pontifical Mediaeval Institute of Toronto and particularly to the Reverend Ignatius Eschmann, O.P., who first urged the belief of this research and whose encouragement and tips introduced it to of completion. My thank you are due additionally to the Reverend George Klubertanz, S.J., and Mr. Paul Mathews, either one of the dept of Philosophy of Saint Louis collage, and .. for priceless secretarial assistance, to Mrs. Savina Tonella and pass over Agnes Kutz. R.J. HENLE, S.J. Saint Louis December, 1954 desk OF CONTENTS basic creation. . . . . . . . . . XIII .
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Additional resources for Saint Thomas and Platonism: A Study of the Plato and Platonici Texts in the Writings of Saint Thomas
I, 2 [404a 23]; II, 1 [413a 9]; Nemesius, De Nat. , 1 [PG 40,505]; 2 [PG 40, 537]; 3 [PG 40,593]. , 6, 6, argo 15 et ad 15 Praeterea, hoc idem videtur per Platonem, qui in Timaeo ponit esse quoddam animal terrena soliditate firma tum, quoddam vero liquoribus accommodatum, quoddam autem aeri vagum, aliud divinitate plenum; quod non potest intelligi nisi Angelus. Ergo Angelus est animal; et sic idem quod prius. DE POTENTIA DEI 29 Et per hoc patet responsio ad decimumquintum quod procedit de opinione Platonis.
Source: a. ' ... dubium autem hoc se habet nunc in modum. UAESTIONES DISPUTATAE est quaesitum suum? Puta in exemplo, si esset servus quem quereremus: ... ' (Averroes, In I Post. , com. 5 [24vF - 25A]). ,23, 1, ad 7 Ad septimum dicendum, quod quando volitum est aliud a voluntate, volitum movet voluntatem reaIiter; sed quando volitum est idem voluntati, tunc non movet nisi secundum modum significandi. Et quantum ad hunc modum loquendi, secundupt Commentatorem in lib. , verificatur dictum Platonis, qui dicebat, quod primum movens movet seipsum, in quantum scilicet intelligit et vult seipsum.
49, 1, I, sol. 4 Quidam enim dixerunt, quod de ratione humanae beatitudinis non erat perpetuitas absolute, sed perpetuitas respectu vitae hominis. Nee tamen in hac perpetuitate consideranda est immobilitas quae privaret potentiam ad immutationem, sed quae tantum privaret immutationis actum. Et haec fuit opinio Platonis, ut tangitur I Ethic. Posuit enim, illum hominem esse beatum in hac vita, cujus beatitudo continuatur usque ad mortem ipsius. Sed quia conditio hominis, quantumcwnque perfecti, in hac vita mutari potest, et de contingenti futuro non possumus habere certum judicium; ideo de nullo homine ante mortem scire possumus, an sua perfectio continuetur sibi usque ad finem; sed in ejus fine sciri poterit, si usque ad finem continuata est; et ita nuIlus potest dici beatus nisi in morte sua.