By Peter Weigel
Aquinas’s educating that God is solely uncomplicated is imperative to his philosophy of God. a lot of his suggestion can't be effectively understood with no an enough seize of what simplicity comprises and why he argues for it. The intensity and rigor of Aquinas’s account of divine simplicity mark an important contribution to the advance of this significant place in conventional philosophical theology. Commentators often concentrate on restricted facets of Aquinas’s place, and modern philosophical tests usually replicate an incomplete figuring out of the unique ontology assisting his theological conclusions.
This publication bargains an in-depth exam of what divine simplicity capacity for Aquinas and the way he argues for its claims. Simplicity and different divine predicates are analyzed in the better metaphysical and semantic framework surrounding Aquinas’s philosophy of God. The paintings therefore is going past the difficulty of simplicity to a couple of the basic tenets of Aquinas’s philosophical theology and his perspectives on divine predication. the writer additionally engages with a number of Aquinas’s fresh commentators, bringing the insights of this nice determine to undergo on modern discussions.
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Additional info for Aquinas on Simplicity: An Investigation into the Foundations of his Philosophical Theology
There is much of great value in Dillon’s reconstruction of the views of the Old Academy, but for the purposes of this chapter I will focus on his claim that these views anticipated the Stoics’ notions of the divine and the principles of reality. 16–19) and that appears to have acquired quasicanonical status among the Stoics. ) Using this classiﬁcation as a lens through which to assess the views of the Old Academy, however, muddles the inquiry from the outset, as long as the attribution of this tripartition to Xenocrates is taken to show that the Old Academy and the Stoics have a similar approach to the issue of the ﬁrst principles of reality.
2, where it is treated as among those things that are ‘useful in the direction of virtue’). Dorion points out (2003: 652–3) that in at least one passage of the Memorabilia, Xenophon speaks as though enkrateia and sôphrosunê are identical (Mem. 4). But the main claim at Mem. 4 (perhaps recalling Prot. 332a–333b) is that Socrates assimilated sôphrosunê to sophia (yet the one seems nonetheless to be associated with knowing what is ﬁne and good, and the other with practising it); while Mem. 7 treats sôphrosunê as the virtue of ‘taking active care for what is appropriate’, which clearly is not the same as enkrateia, and where indeed the argument implies rather dependence upon it: without enkrateia such behaviour will be impossible.
Rep. 1034d) that when Zeno made each of the primary virtues a form of phronêsis generically understood, he meant that each was a form of epistêmê, scientiﬁc knowledge. The deﬁnition of knowledge that has the best claim to be associated with Zeno’s thinking (on account of what we are told about his famous ﬁst analogy: Cic. Luc. 145; Acad. 151; cf. Stob. Ecl. 19–21),31 where in each element of the deﬁnition there is an echo of something pertinent in Platonic epistemology. And it is presumably this conception of knowledge that we should take to be assumed in Stoic formulations of deﬁnitions of the virtues (like those quoted above from Stob.
Aquinas on Simplicity: An Investigation into the Foundations of his Philosophical Theology by Peter Weigel