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In Aquinas' encounter with Pseudo-Dionysius can be discovered an integral philosophy of reality — a comprehensive vision of existence, depicting the universe in its procession from and return to the Absolute, according to each grade of reality, including man, its place in the hierarchy of being. The point of divergence is the primacy attributed, in turn, by the authors to the Good or to Being as a universal principle. Against this background the present work investigates the influence of Dionysius with respect to the central themes of Aquinas' metaphysics: knowledge of the Absolute, and its nature as transcendent; Being as primary and universal perfection; the diffusion of creation; the hierarchy of creatures and return of all to God as the final end. This is one of the few studies to date which considers in a comprehensive way the relation between these remarkable thinkers. By concrete example and continual reference it illustrates both the pervasive influence of Pseudo-Dionysius and the profound originality of Aquinas.
A rich examination of the influence of Aristotle and Thomas Aquinas on James Joyce In this book, Fran O’Rourke examines the influence of Aristotle and Thomas Aquinas on James Joyce, arguing that both thinkers fundamentally shaped the philosophical outlook which pervades the author’s oeuvre. O’Rourke demonstrates that Joyce was a philosophical writer who engaged creatively with questions of diversity and unity, identity, permanence and change, and the reliability of knowledge. Beginning with an introduction to each thinker, the book traces Joyce’s discovery of their works and his concrete engagement with their thought. Aristotle and Aquinas equipped Joyce with fundamental principles regarding reality, knowledge, and the soul, which allowed him to shape his literary characters. Joyce appropriated Thomistic concepts to elaborate an original and personal aesthetic theory. O’Rourke provides an annotated commentary on quotations from Aristotle that Joyce entered into his famous Early Commonplace Book and outlines their crucial significance for his writings. He also provides an authoritative evaluation of Joyce’s application of Aquinas’s aesthetic principles. The first book to comprehensively illuminate the profound impact of both the ancient and medieval thinker on the modernist writer, Joyce, Aristotle, and Aquinas offers readers a rich understanding of the intellectual background and philosophical underpinnings of Joyce’s work. A volume in the Florida James Joyce Series, edited by Sebastian D. G. Knowles
Thomas Aquinas and His Predecessors takes us on a voyage through the history of philosophical thought as present in the works of Thomas Aquinas. It is a synthetic presentation of the works and thought of the great predecessors of Aquinas, as he kne
Gregory Rocca's nuanced discussion prevents Aquinas's thought from being capsulized in familiar slogans and is an antidote to unilateralist or monochrome views about God-talk.
Aristotle’s phrase ‘Every realm of nature is marvellous’ serves as an underlying and unifying motif for this volume of original essays. Aristotelian Interpretations considers themes of perennial interest, offering new avenues of interpretation, illustrating how Aristotle’s thought may be creatively applied to a variety of timeless and contemporary questions. Apart from the final chapter – a comprehensive survey of the extensive and penetrating influence of Aristotle on James Joyce – they are concerned with central topics in metaphysics, aesthetics, political anthropology, ethics, and theory of knowledge. The volume presents an integral survey of Aristotle’s philosophy emphasizing that, far from being just a figure of historical interest, his vision is still alive and relevant. While many of Aristotle’s empirical suppositions are archaic, his deeper intuitions have ageless validity. His philosophy is marked by a robust common sense, an optimistic trust in nature, confidence in the human mind’s capacity to discover truth and value, and an abiding sense of all-embracing beauty. The author’s introduction describes early personal experiences that inspired his affection for a distinctively Aristotelian approach to the world.
The work of Pseudo-Dionysius the Areopagite stands at a cusp in the history of thought: it is at once Hellenic and Christian, classical and medieval, philosophical and theological. Unlike the predominantly theological or text-historical studies which constitute much of the scholarly literature on Dionysius, Theophany is completely philosophical in nature, placing Dionysius within the tradition of ancient Greek philosophy and emphasizing, in a positive light, his continuity with the non-Christian Neoplatonism of Plotinus and Proclus. Eric D. Perl offers clear expositions of the reasoning that underlies Neoplatonic philosophy and explains the argumentation that leads to and supports Neoplatonic doctrines. He includes extensive accounts of fundamental ideas in Plotinus and Proclus, as well as Dionysius himself, and provides an excellent philosophical defense of Neoplatonism in general.
The book is composed of eleven essays by an international group of renowned scholars from the United States, England, Switzerland, Holland, and Italy
Thomas's Commentary on the Book of Causes, composed during the first half of 1272, offers an extended view of his approach to Neoplatonic thought and functions as a guide to his metaphysics. Though long neglected and, until now, never translated into English, it deserves an equal place alongside his commentaries on Aristotle and Boethius. In addition to the extensive annotation, bibliography, and thorough introduction, this translation is accompanied by two valuable appendices. The first provides a translation of another version of proposition 29 of the Book of Causes, which was not known to St. Thomas. The second lists citations of the Book of Causes found in the works of St. Thomas and cross-references these to a list showing the works, and the exact location within them, where the citations can be found.
Aristotle's cosmological argument is the foundation of Aquinas's doctrine of God. For Thomas, the cosmological argument not only speaks of God's existence but also of God's nature. By learning that the unmoved mover is behind all moving objects, we learn something true about the essence of God-principally, that God is immobile. But therein lies the problem for Thomas. The Catholic Church had already condemned Aristotle's unmoved mover because, according to Aristotle, the unmoved mover is unable to be the moving cause (i.e., Creator) and governor of the universe-or else he would cease to be immobile. By seeking to baptize Aristotle into the Catholic Church, however, Thomas gave his life to seeking to explain how God can be both immobile and the moving cause of the universe. Thomas even looked to the pantheistic philosophy of Pseudo-Dionysius for help. But even with Dionysius's aid, Thomas failed to reconcile the god of Aristotle with the Trinitarian God of the Bible. If Thomas would have rejected the natural theology of Aristotle by placing the doctrine of the Trinity, which is known only by divine revelation, at the foundation of his knowledge of God, he would have rid himself of the irresolvable tension that permeates his philosophical theology. Thomas could have realized that the Trinity alone allows for God to be the only self-moving being-because the Trinity is the only being not moved by anything outside himself but freely capable of creating and controlling contingent things in motion.