By Norman Kretzmann
The Metaphysics of Theism is the definitive learn of the normal theology of Thomas Aquinas, the best of medieval philosophers, written through one of many world's most outstanding students of medieval notion. normal theology is the research through research and rational argument of primary questions on truth, thought of on the subject of God. Professor Kretzmann indicates the ongoing worth of Aquinas's doctrines to the philosophical company this present day; he argues that average theology deals the one direction wherein philosophers can, as philosophers, method theological propositions, and that the single awarded during this ebook is the simplest on hand traditional theology.
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Com) © Copyright Oxford University Press, 2006. com) © Copyright Oxford University Press, 2006. All Rights Reserved within his rights to be assuming it here. I consider the tacit OQM to be acceptable within G2, especially because MacDonald's published analysis and appraisal of G1 and the First Way shows the acceptability of the OQM principle in this context (MacDonald 1991a: 128–32). 37 37 The OQM principle has been much discussed. For a good critical review of the literature and a very well-informed account of the OQM principle in medieval philosophy generally and Aquinas particularly, see Weisheipl 1965; also Lobkowicz 1968 and Weisheipl 1968 (a reply to Lobkowicz 1968).
Now this general indictment, too, may seem to miss Anselm by a mile. After all, the Anselmian formula identifying God as ‘that than which nothing greater can be conceived of’—the formula on which the ontological arguments depend—is especially ingenious just because it seems to obviate any need to have a detailed conception of the very thing that God is in order to argue that God exists. 117). Furthermore, the eliminative method he adopts when he begins his investigation of God's nature would seem to countenance the formula.
7 7 In this sentence Aquinas takes for granted the very difficult proposition that ‘the very thing that God is is his existence’, but only for the sake of relevantly invoking the distinction between propositions known per se considered on their own and propositions known per se as far as we are concerned. He will provide reasons for considering that proposition to be true (see Ch. Four), but at this point he's not even proposing it. It will not become part of his natural theology until he has argued for it, just because he (very plausibly) maintains that it can't be known per se as far as we are concerned.