I highly recommend this series of lectures.
Watch "Philosophy and History of Christian Thought" on YouTube
https://youtube.com/playlist?list=PLYFBLkHop2akl5_aPTZLszaIt4DnM8ESx
#philosophy
Watch "Philosophy and History of Christian Thought" on YouTube
https://youtube.com/playlist?list=PLYFBLkHop2akl5_aPTZLszaIt4DnM8ESx
#philosophy
manualofmodernsc01merc_manualofmodernsc01merc.epub.crdownload
5.4 MB
"A Manual of Modern Scholastic Philosophy"
by Cardinal Desie Mercier 1851-1926
Prepared at the Higher Institute of Philosophy, Louvain, mainly for the use of clerical students in Catholic Seminaries. Though undoubtedly elementary, it contains a clear, simple, and methodological exposition of the principles and problems of every department of philosophy, and its appeal is not to any particular class, but broadly human and universal. Volume I includes a general introduction to philosophy and sections on cosmology, psychology, criteriology, and metaphysics or ontology.
Désiré Mercier was a Belgian cardinal of the Roman Catholic Church. He served as archbishop of Mechelen from 1906 until his death and was elevated to the cardinalate in 1907. In 1877 Mercier began teaching philosophy at Mechelen’s minor seminary, of which he also became spiritual director. His comprehensive knowledge of Saint Thomas Aquinas earned him the newly-erected chair of Thomism at Louvain’s Catholic university in 1882.
#philosophy
by Cardinal Desie Mercier 1851-1926
Prepared at the Higher Institute of Philosophy, Louvain, mainly for the use of clerical students in Catholic Seminaries. Though undoubtedly elementary, it contains a clear, simple, and methodological exposition of the principles and problems of every department of philosophy, and its appeal is not to any particular class, but broadly human and universal. Volume I includes a general introduction to philosophy and sections on cosmology, psychology, criteriology, and metaphysics or ontology.
Désiré Mercier was a Belgian cardinal of the Roman Catholic Church. He served as archbishop of Mechelen from 1906 until his death and was elevated to the cardinalate in 1907. In 1877 Mercier began teaching philosophy at Mechelen’s minor seminary, of which he also became spiritual director. His comprehensive knowledge of Saint Thomas Aquinas earned him the newly-erected chair of Thomism at Louvain’s Catholic university in 1882.
#philosophy
A History of Western Philosoph - McInerny, Ralph M._7228.pdf
2.1 MB
A History of Western Philosophy
Ralph McInerny
This history of ancient philosophy tries to give a comprehensive but wholly
introductory sketch of a difficult and changing historical terrain. We are still
learning about the beginnings of philosophy and the scholarly contributions to
our knowledge mount almost menacingly, intimidating one who would attempt
an over-all simplified presentation.
The short reading lists at the back of the book will enable the interested reader to begin study in that scholarship on which such books as this are based. Of course, in the narrative, broad divergences of interpretation are mentioned and occasionally even adjudicated, but in every instance the attitude has been irenic and permissive. It is an Aristotelian axiom that we must begin any study with a confused view of the whole and this volume provides only a first step in the study of ancient philosophy.
#philosophy
Ralph McInerny
This history of ancient philosophy tries to give a comprehensive but wholly
introductory sketch of a difficult and changing historical terrain. We are still
learning about the beginnings of philosophy and the scholarly contributions to
our knowledge mount almost menacingly, intimidating one who would attempt
an over-all simplified presentation.
The short reading lists at the back of the book will enable the interested reader to begin study in that scholarship on which such books as this are based. Of course, in the narrative, broad divergences of interpretation are mentioned and occasionally even adjudicated, but in every instance the attitude has been irenic and permissive. It is an Aristotelian axiom that we must begin any study with a confused view of the whole and this volume provides only a first step in the study of ancient philosophy.
#philosophy
RelationPhilTheo (1).pdf
44.6 KB
Article
The Relationship of Philosophy to Theology 11/24/98
Chad Ripperger, F.S.S.P., PhD
"..It pertains to philosophy to impart two things: the first is an organized body of knowledge, i.e. a scientific understanding of the essences of things which can be known through the natural light of reason, but
it also provides the intellectual virtues necessary to engage in theology.."
This was a conference given at a priest study day in the Diocese of Lincoln on the necessity of a sound philosophical formation prior to seminarians studying theology.
#philosophy
The Relationship of Philosophy to Theology 11/24/98
Chad Ripperger, F.S.S.P., PhD
"..It pertains to philosophy to impart two things: the first is an organized body of knowledge, i.e. a scientific understanding of the essences of things which can be known through the natural light of reason, but
it also provides the intellectual virtues necessary to engage in theology.."
This was a conference given at a priest study day in the Diocese of Lincoln on the necessity of a sound philosophical formation prior to seminarians studying theology.
#philosophy
The Twenty-Four Fundamental Theses Of Official Catholic Philosophy
Commentary by P. Lumbreras, O.P., S.T.Lr., Ph.D.
'In our preceding paper we proved by documents of recent Popes that the Church, in exercising her right, has adopted the scholastic philosophy as her official philosophical teaching, that by scholastic philosophy the Church understands not only chiefly but exclusively the philosophy of St. Thomas, and that St. Thomas' philosophy stands for at least the twenty-four theses approved and published by the Sacred Congregation of Studies.'
'In this paper we will give a translation of these theses with a very brief explanation of each.'
http://scholastic.us.to/24Thomisticpart2.htm
#philosophy
Commentary by P. Lumbreras, O.P., S.T.Lr., Ph.D.
'In our preceding paper we proved by documents of recent Popes that the Church, in exercising her right, has adopted the scholastic philosophy as her official philosophical teaching, that by scholastic philosophy the Church understands not only chiefly but exclusively the philosophy of St. Thomas, and that St. Thomas' philosophy stands for at least the twenty-four theses approved and published by the Sacred Congregation of Studies.'
'In this paper we will give a translation of these theses with a very brief explanation of each.'
http://scholastic.us.to/24Thomisticpart2.htm
#philosophy
Ecce Verbum
The-Spirit-of-St-Francis-de-Sales.pdf
The emptiness of non-Christian Philosophy
The Spirit of St. Francis de Sales, page 76
I was speaking on one occasion of the writings of Seneca and of Plutarch, praising them highly and saying that they had been my delight when young, our Blessed Father replied:
After having tasted the manna of the Fathers and Theologians, this is to hanker for the leeks and garlic of Egypt.
When I rejoined that these above mentioned writers furnished me with all that I could desire for instruction in morals, and that Seneca seemed to me more like a christian author than a pagan, he said:
There I differ from you entirely. I consider that no spirit is more absolutely opposed to the spirit of christianity than that of Seneca, and no more dangerous reading for a soul aiming at true piety can be found than his works.
Being much surprised at this opinion, and asking for an explanation, he went on to say:
This opposition between the two spirits comes from the fact that Seneca would have us look for perfection within ourselves, whereas we must seek it outside ourselves, in God, that is to say, in the grace which God pours into our souls through the Holy Ghost. Not I, but the grace of God with me. [1 Cor. xv. 10.]
By this grace we are what we are. The spirit of Seneca inflates the soul and puffs it up with pride, that of Christianity rejects the knowledge which puffs up in order to embrace the charity which edifies.
In short, there is the same difference between the spirit of Seneca and the christian spirit that there is between virtues acquired by us, which are, therefore, dead, and virtues that are infused by God, which are, therefore, living.
Indeed, how could this philosopher, being destitute of the true Faith, possess charity? And yet well we know that without charity all acquired virtues are unable to save us.
#philosophy
The Spirit of St. Francis de Sales, page 76
I was speaking on one occasion of the writings of Seneca and of Plutarch, praising them highly and saying that they had been my delight when young, our Blessed Father replied:
After having tasted the manna of the Fathers and Theologians, this is to hanker for the leeks and garlic of Egypt.
When I rejoined that these above mentioned writers furnished me with all that I could desire for instruction in morals, and that Seneca seemed to me more like a christian author than a pagan, he said:
There I differ from you entirely. I consider that no spirit is more absolutely opposed to the spirit of christianity than that of Seneca, and no more dangerous reading for a soul aiming at true piety can be found than his works.
Being much surprised at this opinion, and asking for an explanation, he went on to say:
This opposition between the two spirits comes from the fact that Seneca would have us look for perfection within ourselves, whereas we must seek it outside ourselves, in God, that is to say, in the grace which God pours into our souls through the Holy Ghost. Not I, but the grace of God with me. [1 Cor. xv. 10.]
By this grace we are what we are. The spirit of Seneca inflates the soul and puffs it up with pride, that of Christianity rejects the knowledge which puffs up in order to embrace the charity which edifies.
In short, there is the same difference between the spirit of Seneca and the christian spirit that there is between virtues acquired by us, which are, therefore, dead, and virtues that are infused by God, which are, therefore, living.
Indeed, how could this philosopher, being destitute of the true Faith, possess charity? And yet well we know that without charity all acquired virtues are unable to save us.
#philosophy
Ecce Verbum
The emptiness of non-Christian Philosophy The Spirit of St. Francis de Sales, page 76 I was speaking on one occasion of the writings of Seneca and of Plutarch, praising them highly and saying that they had been my delight when young, our Blessed Father replied:…
Aquinas on studying philosophy
Of all human studies, the study of wisdom is the most complete, most sublime, most useful, and most joyful:
Most complete because, inasmuch as man gives himself to the study of wisdom, so much does he have already some part of true beatitude, so that the wise man says, "Blessed the man who continues in wisdom" (Sir 14:22).
And it is most sublime because through this, man preeminently approaches to the divine likeness, who "made everything through wisdom" (Ps 103:24), in that, because likeness is the cause of love, the study of wisdom preeminently unites with God through friendship. Thus Wis 7:14 says that wisdom "is an infinite treasury to men, of a sort that those who use are made participants in friendship with God."
And it is most useful because through this wisdom we come to the kingdom of immortality: "Craving for wisdom leads to the perpetual kingdom" (Wis 6:21).
And it is most joyful because "her company has no harshness, nor her banquet any sorrow, but gladness and delight" (Wis 7:16).
Thomas Aquinas, Summa Contra Gentiles 1.2.1
*Studium could also be translated as 'pursuit', so one could substitute that for 'study' at any point here. The point of the 'most complete' is that, as the pursuit of wisdom already participates in beatitude, and beatitude or happiness lacking nothing is the ultimate end and goal of all human pursuits, there is nothing in any pursuit it does not in some way cover. Thus the honest seeker of wisdom, to the extent that he or she actually seeks wisdom, is fulfilled as a human being (blessed), a friend of God, is preparing for an inexhaustible reward, and is already in the process of achieving what he or she loves (which is how Aquinas understands joy).
*If one follows through the reasoning, the claim is that the pursuit of wisdom is more complete, sublime, useful, and joyful than all (other) human pursuits.
#philosophy
Of all human studies, the study of wisdom is the most complete, most sublime, most useful, and most joyful:
Most complete because, inasmuch as man gives himself to the study of wisdom, so much does he have already some part of true beatitude, so that the wise man says, "Blessed the man who continues in wisdom" (Sir 14:22).
And it is most sublime because through this, man preeminently approaches to the divine likeness, who "made everything through wisdom" (Ps 103:24), in that, because likeness is the cause of love, the study of wisdom preeminently unites with God through friendship. Thus Wis 7:14 says that wisdom "is an infinite treasury to men, of a sort that those who use are made participants in friendship with God."
And it is most useful because through this wisdom we come to the kingdom of immortality: "Craving for wisdom leads to the perpetual kingdom" (Wis 6:21).
And it is most joyful because "her company has no harshness, nor her banquet any sorrow, but gladness and delight" (Wis 7:16).
Thomas Aquinas, Summa Contra Gentiles 1.2.1
*Studium could also be translated as 'pursuit', so one could substitute that for 'study' at any point here. The point of the 'most complete' is that, as the pursuit of wisdom already participates in beatitude, and beatitude or happiness lacking nothing is the ultimate end and goal of all human pursuits, there is nothing in any pursuit it does not in some way cover. Thus the honest seeker of wisdom, to the extent that he or she actually seeks wisdom, is fulfilled as a human being (blessed), a friend of God, is preparing for an inexhaustible reward, and is already in the process of achieving what he or she loves (which is how Aquinas understands joy).
*If one follows through the reasoning, the claim is that the pursuit of wisdom is more complete, sublime, useful, and joyful than all (other) human pursuits.
#philosophy
"Where is the New Theology Leading Us?"
Fr. Reginald Garrigou-Legrange, O.P
On the far-reaching consequences of abandoning rational philosophy
#philosophy #fidesetratio
Fr. Reginald Garrigou-Legrange, O.P
On the far-reaching consequences of abandoning rational philosophy
#philosophy #fidesetratio
All grains of truth found in various philosophies come from one source which is God
"Since, therefore, truth is one (for falsehood has ten thousand by-paths); just as the Bacchantes tore asunder the limbs of Pentheus, so the sects both of barbarian and Hellenic philosophy have done with truth, and each vaunts as the whole truth the portion which has fallen to its lot. But all, in my opinion, are illuminated by the dawn of Light. Let all, therefore, both Greeks and barbarians, who have aspired after the truth — both those who possess not a little, and those who have any portion — produce whatever they have of the word of truth.
Eternity, for instance, presents in an instant the future and the present, also the past of time. But truth, much more powerful than limitless duration, can collect its proper germs, though they have fallen on foreign soil. For we shall find that very many of the dogmas that are held by such sects as have not become utterly senseless, and are not cut out from the order of nature (by cutting off Christ, as the women of the fable dismembered the man), though appearing unlike one another, correspond in their origin and with the truth as a whole. For they coincide in one, either as a part, or a species, or a genus. For instance, though the highest note is different from the lowest note, yet both compose one harmony. And in numbers an even number differs from an odd number; but both suit in arithmetic; as also is the case with figure, the circle, and the triangle, and the square, and whatever figures differ from one another. Also, in the whole universe, all the parts, though differing one from another, preserve their relation to the whole. So, then, the barbarian and Hellenic philosophy has torn off a fragment of eternal truth not from the mythology of Dionysus, but from the theology of the ever-living Word. And he who brings again together the separate fragments, and makes them one, will without peril, be assured, contemplate the perfect Word, the truth."
St. Clement of Alexandria, Stromateis 1.13.
"Any statements by those who are called philosophers, especially the Platonists, which happen to be true and consistent with our faith should not cause alarm, but be claimed for our own use, as it were from owners who have no right to them. [...]
These treasures– like the silver and gold, which they did not create but dug, as it were, from the mines of providence, which is everywhere– which were used wickedly and harmfully in service of demons must be removed by Christians, as they seperate themselves in spirit from the wretched company of pagans, and applied to their true function, that of preaching the Gospel."
St. Augustine, On Christian Doctrine, Book II
*Since the writings of pagans and non-Christian philosophers contain also significant errors in them, St. Bonaventure recommended to prioritise our reading in the following order: Sacred Scripture, Church Fathers and Saints, Catholic authors, other secular philosophers.
#philosophy
"Since, therefore, truth is one (for falsehood has ten thousand by-paths); just as the Bacchantes tore asunder the limbs of Pentheus, so the sects both of barbarian and Hellenic philosophy have done with truth, and each vaunts as the whole truth the portion which has fallen to its lot. But all, in my opinion, are illuminated by the dawn of Light. Let all, therefore, both Greeks and barbarians, who have aspired after the truth — both those who possess not a little, and those who have any portion — produce whatever they have of the word of truth.
Eternity, for instance, presents in an instant the future and the present, also the past of time. But truth, much more powerful than limitless duration, can collect its proper germs, though they have fallen on foreign soil. For we shall find that very many of the dogmas that are held by such sects as have not become utterly senseless, and are not cut out from the order of nature (by cutting off Christ, as the women of the fable dismembered the man), though appearing unlike one another, correspond in their origin and with the truth as a whole. For they coincide in one, either as a part, or a species, or a genus. For instance, though the highest note is different from the lowest note, yet both compose one harmony. And in numbers an even number differs from an odd number; but both suit in arithmetic; as also is the case with figure, the circle, and the triangle, and the square, and whatever figures differ from one another. Also, in the whole universe, all the parts, though differing one from another, preserve their relation to the whole. So, then, the barbarian and Hellenic philosophy has torn off a fragment of eternal truth not from the mythology of Dionysus, but from the theology of the ever-living Word. And he who brings again together the separate fragments, and makes them one, will without peril, be assured, contemplate the perfect Word, the truth."
St. Clement of Alexandria, Stromateis 1.13.
"Any statements by those who are called philosophers, especially the Platonists, which happen to be true and consistent with our faith should not cause alarm, but be claimed for our own use, as it were from owners who have no right to them. [...]
These treasures– like the silver and gold, which they did not create but dug, as it were, from the mines of providence, which is everywhere– which were used wickedly and harmfully in service of demons must be removed by Christians, as they seperate themselves in spirit from the wretched company of pagans, and applied to their true function, that of preaching the Gospel."
St. Augustine, On Christian Doctrine, Book II
*Since the writings of pagans and non-Christian philosophers contain also significant errors in them, St. Bonaventure recommended to prioritise our reading in the following order: Sacred Scripture, Church Fathers and Saints, Catholic authors, other secular philosophers.
#philosophy
www.newadvent.org
CHURCH FATHERS: The Stromata (Clement of Alexandria)
Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.
Ecce Verbum
RelationPhilTheo (1).pdf
The relationship of philosophy to theology
"Theology and philosophy in this regard form a strange pair of twins, in which neither of the two can be totally separated from the other, and yet each must preserve its own task and its own identity."
Lecture by Benedict VXI at the University of Rome 🔗
* This speech was cancelled due to faculty protests, evidently over use of quote in a 90’s speech of Ratzinger’s quoting Feyerabend contra Galileo here
more: on the necessity of a sound philosophical formation 🔗
#philosophy #fidesetratio
"Theology and philosophy in this regard form a strange pair of twins, in which neither of the two can be totally separated from the other, and yet each must preserve its own task and its own identity."
Lecture by Benedict VXI at the University of Rome 🔗
* This speech was cancelled due to faculty protests, evidently over use of quote in a 90’s speech of Ratzinger’s quoting Feyerabend contra Galileo here
more: on the necessity of a sound philosophical formation 🔗
#philosophy #fidesetratio
Ecce Verbum
Aquinas on studying philosophy Of all human studies, the study of wisdom is the most complete, most sublime, most useful, and most joyful: Most complete because, inasmuch as man gives himself to the study of wisdom, so much does he have already some part…
ABC of Thomism
J.M. Bocheński
a short introduction 🧵
1.To identify Thomism only with St. Thomas is a misunderstanding
The name 'Thomism' comes from St Thomas Aquinas, who formulated its foundations and brilliantly elaborated many of its teachings; nevertheless, Thomism is not the same as the teachings of the historical St Thomas. Its sources are the works of Aristotle and St Augustine: centuries of Christian thought prepared its emergence; and even after St Thomas, its philosophy did not cease to be developed and deepened and applied to ever new issues. At the present time, Thomism is one of the most flourishing currents of human thought: it even has more thinkers, more numerous centres and scientific writings than any other philosophical school.
To identify Thomism only with St. Thomas is a misunderstanding that St. Thomas himself was the first to reject; moreover, he would probably have rejected the very name "Thomism" as misleading. St. Thomas is, in fact, a complete exception: he is the only genius of philosophy who did not want to create a personal system, but devoted all the energies of his mind to elaborating the achievements of all the pagan and Christian thought that had preceded him.
It is also untrue for Thomists to accept everything that St. Thomas taught simply because of his authority; St. Thomas teaches that an authority is worth as much as the argument he puts forward, and anyone who practises philosophy relying on any authority is not a Thomist
Thomism is not the equivalent of the Catholic Faith and no one is obliged, from the position of the Faith, to acknowledge Thomism.
Indeed, there are Catholics and even priests who are not Thomists and, on the other hand, non-Catholics who are. But the Catholic Church regards Thomism as the philosophy that best explains reality and the Faith. But it is not a dogma of the Faith and the recommendation is administrative. The Church wishes to ensure full freedom of human thought.
🔗 2. A needed separation between theology and philosophy
#philosophy
J.M. Bocheński
a short introduction 🧵
1.To identify Thomism only with St. Thomas is a misunderstanding
The name 'Thomism' comes from St Thomas Aquinas, who formulated its foundations and brilliantly elaborated many of its teachings; nevertheless, Thomism is not the same as the teachings of the historical St Thomas. Its sources are the works of Aristotle and St Augustine: centuries of Christian thought prepared its emergence; and even after St Thomas, its philosophy did not cease to be developed and deepened and applied to ever new issues. At the present time, Thomism is one of the most flourishing currents of human thought: it even has more thinkers, more numerous centres and scientific writings than any other philosophical school.
To identify Thomism only with St. Thomas is a misunderstanding that St. Thomas himself was the first to reject; moreover, he would probably have rejected the very name "Thomism" as misleading. St. Thomas is, in fact, a complete exception: he is the only genius of philosophy who did not want to create a personal system, but devoted all the energies of his mind to elaborating the achievements of all the pagan and Christian thought that had preceded him.
It is also untrue for Thomists to accept everything that St. Thomas taught simply because of his authority; St. Thomas teaches that an authority is worth as much as the argument he puts forward, and anyone who practises philosophy relying on any authority is not a Thomist
Thomism is not the equivalent of the Catholic Faith and no one is obliged, from the position of the Faith, to acknowledge Thomism.
Indeed, there are Catholics and even priests who are not Thomists and, on the other hand, non-Catholics who are. But the Catholic Church regards Thomism as the philosophy that best explains reality and the Faith. But it is not a dogma of the Faith and the recommendation is administrative. The Church wishes to ensure full freedom of human thought.
🔗 2. A needed separation between theology and philosophy
#philosophy
Telegram
Ecce Verbum chat
ABC of Thomism
J.M. Bocheński
a short introduction
2. A needed separation between theology and philosophy
Thomism is divided into 2 great parts: theology and Thomistic philosophy. Thomistic philosophy is a science based solely on experience and reasoning;…
J.M. Bocheński
a short introduction
2. A needed separation between theology and philosophy
Thomism is divided into 2 great parts: theology and Thomistic philosophy. Thomistic philosophy is a science based solely on experience and reasoning;…
Ecce Verbum
ABC of Thomism J.M. Bocheński a short introduction 🧵 1.To identify Thomism only with St. Thomas is a misunderstanding The name 'Thomism' comes from St Thomas Aquinas, who formulated its foundations and brilliantly elaborated many of its teachings; nevertheless…
ABC of Thomism
J.M. Bocheński
2.Thomistic personalism 🧵
1. Definition of a person,
Rejection of collectivism
Thomistic personalism teaches that society is an ensemble of human persons with a common goal, which is the common good of society; that society is therefore not a thing, not a substance,not a person in the ontological sense of the word; that the only substances, persons in society are the concrete, individual human persons of which society is composed.
Thomistic personalism teaches that society does not possess, nor can it possess, a soul or spirit in the strict sense of the word, and that it is not immortal. This personalism rejects the errors of Hegel, Marxists and other collectivists who attribute to society a greater fullness of being than to man and believe that society possesses a soul, a "spirit", or that it is a person in the ontological sense of the word. Personhood is granted on earth only to the human person.
Thomism defines the person as follows: " an individual spiritual substance". Thus, in order for an entity to be a person, it must be (1) a substance, i.e. a complete and indivisible entity (accidents such as culture, etc. are not persons; (2) fully individual (an arm or a leg is not a person), (3) spiritual (an animal is not a person. Society is not a person because it is not an individual substance, but a set of substances-people.
Thomism therefore rejects all theories that attribute to society a mode of being that is superior to that of an individual human . These theories tend to regard societies, as a substance, and to regard human beings simply as a part of that substance with no intrinsic being. The proponents of such theories consistently claim that society has a higher purpose than that of the individual human being, and view the human person as a simple instrument for serving this purpose. The moral consequence of this thesis is the stripping of man of his dignity as a person, and the political consequence is universal slavery. Thomism rejects these consequences, not only because they are false per se, but also because their ontological basis is false.
*It is important to emphasise that Thomistic philosophy is a consistent realism and that its theory of society is based on a theory of substance and accidentality 🔗, without which it is incomprehensible. A fundamental part of Thomistic philosophy is ontology (the science of being; that to which existence is due). It discusses the laws governing every being, Its principles are applied to all other branches of Thomistic philosophy.
🔗 2. Definition of society,
rejection of individualism and nominalism
🔗 3. Man is a social being because of his spiritual nature
🔗 4. Property, labour and the value of human work,
rejection of liberalism and socialism
🔗 5. Social and legal pluralism,
rejection of statism
🔗 6.The existence of a governing authority is based on natural law, no system is perfect or absolute
#philosophy
J.M. Bocheński
2.Thomistic personalism 🧵
1. Definition of a person,
Rejection of collectivism
Thomistic personalism teaches that society is an ensemble of human persons with a common goal, which is the common good of society; that society is therefore not a thing, not a substance,not a person in the ontological sense of the word; that the only substances, persons in society are the concrete, individual human persons of which society is composed.
Thomistic personalism teaches that society does not possess, nor can it possess, a soul or spirit in the strict sense of the word, and that it is not immortal. This personalism rejects the errors of Hegel, Marxists and other collectivists who attribute to society a greater fullness of being than to man and believe that society possesses a soul, a "spirit", or that it is a person in the ontological sense of the word. Personhood is granted on earth only to the human person.
Thomism defines the person as follows: " an individual spiritual substance". Thus, in order for an entity to be a person, it must be (1) a substance, i.e. a complete and indivisible entity (accidents such as culture, etc. are not persons; (2) fully individual (an arm or a leg is not a person), (3) spiritual (an animal is not a person. Society is not a person because it is not an individual substance, but a set of substances-people.
Thomism therefore rejects all theories that attribute to society a mode of being that is superior to that of an individual human . These theories tend to regard societies, as a substance, and to regard human beings simply as a part of that substance with no intrinsic being. The proponents of such theories consistently claim that society has a higher purpose than that of the individual human being, and view the human person as a simple instrument for serving this purpose. The moral consequence of this thesis is the stripping of man of his dignity as a person, and the political consequence is universal slavery. Thomism rejects these consequences, not only because they are false per se, but also because their ontological basis is false.
*It is important to emphasise that Thomistic philosophy is a consistent realism and that its theory of society is based on a theory of substance and accidentality 🔗, without which it is incomprehensible. A fundamental part of Thomistic philosophy is ontology (the science of being; that to which existence is due). It discusses the laws governing every being, Its principles are applied to all other branches of Thomistic philosophy.
🔗 2. Definition of society,
rejection of individualism and nominalism
🔗 3. Man is a social being because of his spiritual nature
🔗 4. Property, labour and the value of human work,
rejection of liberalism and socialism
🔗 5. Social and legal pluralism,
rejection of statism
🔗 6.The existence of a governing authority is based on natural law, no system is perfect or absolute
#philosophy
Ask a Philosopher
Aristotle’s substance and accident
Bader asks: I’m interested in Aristotle’s philosophy and I study his concepts of substance and accident. Aristotle says that an accident is that which exists through another or present …
Ecce Verbum
ABC of Thomism J.M. Bocheński 3. Thomistic theism 🧵 1. Rejection of the views of the intuitionists, pseudo-mystics, ontologists and the errors of Descartes and St. Anselm Thomistic theism teaches that man does not and cannot naturally possess an experience…
ABC of Thomism
J.M. Bocheński
4.Thomistic ethics 🧵
1. What does the moral value of human act depend on?
Rejection of subjectivists and utilitarians, criticism of Kant
According to Thomistic ethics, every human act has an object. This object is related to the deed in the same way as an act is related to potency. It gives it meaning and content. Thus, in the first instance, a human act is good or evil depending on the object (immediate intent) rather than the result of the deed or state of the person commiting the act.
Thomistic ethics rejects subjectivist fallacies, which hold that the value of an act is determined by subjective factors. It also rejects utilitarian viewpoints which place the moral value primarily on the outcomes of an action. While these numerous aspects may impact the judgment of an act, its value is determined by its object.
Thomistic ethics is a form of objectivist, object-oriented ethics. "The object" of an act is what Thomism refers to as a "direct purpose," which is closely tied to the act's content and without which the act is impossible. For example, the object of lying is to provide misleading information. This object might then be used as a means to another end, for example, a lie can be used to save lives, but the moral value of an act is determined primarily by the object (the direct end).
The statement "the ends justify the means" is therefore untrue. The end can only justify the neutral means, but it cannot make an immoral act (evil by virtue of its object) good. Thus, a good intention, a good further aim, cannot make lying morally acceptable, but it can make, for example, singing (which is morally neutral in and of itself) morally good or bad, depending on the further end. Therefore, it is the object (the direct purpose) rather than the further end (the pleasure or displeasure of the person acting, the benefit or damage that may arise from the act), that primarily determines the moral value of the act. Thomism does not exclude other factors, and, in a general moral evaluation, it also considers the secondary purpose and circumstances.
It should be noted that Thomism does not follow Kant in rejecting satisfaction, pleasure, etc., as allegedly detrimental to the morality of an act. Satisfaction, according to Thomistic ethics, is the natural result of a good act and cannot therefore be separated from it. But for an act to be good, it must not be performed for the sake of satisfaction but for the sake of the moral value of its object.
Thus, for example, one should eat not for the sake of pleasure but to nourish oneself. However, it does not mean that the pleasure of eating is morally wrong.
🔗 2.The end of all existence is God. Philosophy alone cannot prove that man can attain God.
Rejection of materialism
🔗 3. Grace acts through nature, requires human action. An act of faith is also an action (act of the will)
🔗 4. Reason must guide all human action
Rejection of sentimentalism and voluntarism
🔗 5. The role of education and virtue ethics in formation of conscience
Criticism of Stoics and Kantians
🔗 6. Well developed virtue is effortless
🔗 7. Development of moral qualities
🔗 8. The relation between eternal law, natural law, positive law, and human conscience.
Rejection of conventionalism, theological voluntarism and idealism
🔗 9. Conclusions
#philosophy #ethics
J.M. Bocheński
4.Thomistic ethics 🧵
1. What does the moral value of human act depend on?
Rejection of subjectivists and utilitarians, criticism of Kant
According to Thomistic ethics, every human act has an object. This object is related to the deed in the same way as an act is related to potency. It gives it meaning and content. Thus, in the first instance, a human act is good or evil depending on the object (immediate intent) rather than the result of the deed or state of the person commiting the act.
Thomistic ethics rejects subjectivist fallacies, which hold that the value of an act is determined by subjective factors. It also rejects utilitarian viewpoints which place the moral value primarily on the outcomes of an action. While these numerous aspects may impact the judgment of an act, its value is determined by its object.
Thomistic ethics is a form of objectivist, object-oriented ethics. "The object" of an act is what Thomism refers to as a "direct purpose," which is closely tied to the act's content and without which the act is impossible. For example, the object of lying is to provide misleading information. This object might then be used as a means to another end, for example, a lie can be used to save lives, but the moral value of an act is determined primarily by the object (the direct end).
The statement "the ends justify the means" is therefore untrue. The end can only justify the neutral means, but it cannot make an immoral act (evil by virtue of its object) good. Thus, a good intention, a good further aim, cannot make lying morally acceptable, but it can make, for example, singing (which is morally neutral in and of itself) morally good or bad, depending on the further end. Therefore, it is the object (the direct purpose) rather than the further end (the pleasure or displeasure of the person acting, the benefit or damage that may arise from the act), that primarily determines the moral value of the act. Thomism does not exclude other factors, and, in a general moral evaluation, it also considers the secondary purpose and circumstances.
It should be noted that Thomism does not follow Kant in rejecting satisfaction, pleasure, etc., as allegedly detrimental to the morality of an act. Satisfaction, according to Thomistic ethics, is the natural result of a good act and cannot therefore be separated from it. But for an act to be good, it must not be performed for the sake of satisfaction but for the sake of the moral value of its object.
Thus, for example, one should eat not for the sake of pleasure but to nourish oneself. However, it does not mean that the pleasure of eating is morally wrong.
🔗 2.The end of all existence is God. Philosophy alone cannot prove that man can attain God.
Rejection of materialism
🔗 3. Grace acts through nature, requires human action. An act of faith is also an action (act of the will)
🔗 4. Reason must guide all human action
Rejection of sentimentalism and voluntarism
🔗 5. The role of education and virtue ethics in formation of conscience
Criticism of Stoics and Kantians
🔗 6. Well developed virtue is effortless
🔗 7. Development of moral qualities
🔗 8. The relation between eternal law, natural law, positive law, and human conscience.
Rejection of conventionalism, theological voluntarism and idealism
🔗 9. Conclusions
#philosophy #ethics
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ABC of Thomism
J.M. Bocheński
4.Thomistic ethics 🧵
2.The end of all existence is God. Philosophy alone cannot prove that man can attain God.
Rejection of materialism
According to Thomistic ethics, human existence as a whole, like every act, has an ultimate…
J.M. Bocheński
4.Thomistic ethics 🧵
2.The end of all existence is God. Philosophy alone cannot prove that man can attain God.
Rejection of materialism
According to Thomistic ethics, human existence as a whole, like every act, has an ultimate…