Tomasz z Akwinu
Według Tomasza z Akwinu rozum i wiara są zgodne: rozum może dowieść istnienia Boga z cech świata, takich jak ruch, przyczynowość i porządek, a prawo naturalne mówi każdemu, co jest słuszne.
Umiejscowienie
Synteza Arystotelesa i teologii chrześcijańskiej: pięć dróg do Boga i teoria prawa naturalnego.
Kluczowe idee
- Pięć dróg
- Prawo naturalne
- Analogia bytu
Nauczyciele: Albert Wielki
Wpływ
Pod wpływem 9
Arystoteles
pod wpływem ✓
Aquinas made Aristotle’s philosophy of nature and the soul the framework of his theology and, chiefly in 1268–73, commented on a dozen of his works. Thomas Aquinas, Sentencia libri De anima; In Metaphysicam; Sententia libri Ethicorum; SEP “Thomas Aquinas”
Arystoteles › 384–322 p.n.e.
Augustyn z Hippony
pod wpływem ✓
Aquinas read Augustine’s doctrine of divine illumination as the God-given natural light of the agent intellect (Summa theologiae I q. 84 a. 5). Thomas Aquinas, Summa theologiae I q. 84 a. 5; SEP “Divine Illumination”; SEP “Thomas Aquinas”
Augustyn z Hippony › 354–430
Pseudo-Dionizy Areopagita
pod wpływem
Aquinas commented on Dionysius’ Divine Names and cited him often, taking up the threefold way of affirmation, negation and eminence for naming God. Thomas Aquinas, In librum Beati Dionysii De divinis nominibus expositio; Summa theologiae I q. 13; SEP “Thomas Aquinas”
Źródło: także w InPhO · InPhO
Pseudo-Dionizy Areopagita › ok. 480–530
Awicenna
pod wpływem ✓
In On Being and Essence (c. 1255) Aquinas took up Avicenna’s distinction of essence and existence, citing him often; elsewhere he rejected his necessary emanation of the world. Thomas Aquinas, De ente et essentia (c. 1255); Summa theologiae I q. 47 a. 1; SEP “Thomas Aquinas”; SEP “Ibn Sina [Avicenna]”
Źródło: także w Wikidanych · Wikidata
Awicenna › 980–1037
Al-Ghazali
pod wpływem ✓
Thomas, like Albert, used the Latin translation of al-Ghazali’s Doctrines of the Philosophers (Maqasid, by Gundissalinus) as a source on Arabic philosophy – taking “Algazel”, whose critical frame the translators had left out, for a follower of Avicenna. SEP “al-Ghazali” (F. Griffel), section on the Latin reception; al-Ghazali, Maqasid al-falasifa, Latin Summa theoricae philosophiae (12th c.)
Źródło: także w Wikidanych · Wikidata
Al-Ghazali › 1058–1111
Majmonides
pod wpływem ✓
Aquinas engaged ‘Rabbi Moses’ on the divine names (Summa theologiae I q. 13) and agreed with him that the world’s beginning cannot be demonstrated (I q. 46). Thomas Aquinas, Summa theologiae I q. 13 a. 2, q. 46 aa. 1–2; Maimonides, Guide of the Perplexed I.51–60, II.13–25; SEP “Maimonides”
Źródło: także w Wikidanych · Wikidata
Majmonides › 1138–1204
Pokaż wszystko (9)Pokaż mniej
Boecjusz
pod wpływem ✓
Aquinas commented on Boethius’ On the Trinity and De hebdomadibus and adopted his definitions of person and of eternity (Summa theologiae I q. 29, q. 10). Thomas Aquinas, Super Boetium De Trinitate; Expositio libri De hebdomadibus; Summa theologiae I q. 10 a. 1, q. 29 a. 1; SEP “Anicius Manlius Severinus Boethius”
Źródło: także w Wikidanych · Wikidata
Boecjusz › ok. 477–524
Izaak ben Salomon Izraeli
pod wpływem
Thomas Aquinas quoted Isaac Israeli’s Book of Definitions in Latin translation; the definition of truth as the adequation of thing and intellect that he attributes to it (De veritate q. 1 a. 1) is, however, not found there. SEP “Isaac Israeli”; Altmann and Stern 1958; Thomas Aquinas, De veritate q. 1 a. 1
Źródło: szkic AI
Izaak ben Salomon Izraeli › ok. 855–955
Albert Wielki nauczyciel(ka)
nauczyciel(ka) ✓
Attested by Thomas’s own hand – a manuscript of Albert’s commentary on Dionysius’ Divine Names in his handwriting survives in Naples – and by biographers who knew him; anecdotes such as the ‘dumb ox’ come from William of Tocco’s later Life. G. Théry, “L’autographe de S. Thomas conservé à la Biblioteca Nazionale de Naples”, Archivum Fratrum Praedicatorum 1 (1931); William of Tocco, Ystoria sancti Thome; J.-P. Torrell, Saint Thomas Aquinas I, ch. 2
Albert Wielki › ok. 1200–1280
Wpływ na 13
Mistrz Eckhart
wpływ na
Trained in the Thomism of the Dominican order, Eckhart departed from Thomas in his Parisian Questions (1302–03) by placing understanding above being in God. Meister Eckhart, Quaestiones Parisienses I (1302–03); SEP “Meister Eckhart”
Źródło: szkic AI
Mistrz Eckhart › ok. 1260–1328
Franciszek Suárez
wpływ na
Suárez lectured on Aquinas’ Summa and wrote within the Thomist tradition, yet departed from it, denying a real distinction between essence and existence (Disputationes metaphysicae XXXI). F. Suárez, Disputationes metaphysicae (1597), disp. XXXI; SEP “Francisco Suárez”
Źródło: szkic AI
Franciszek Suárez › 1548–1617
Franz Brentano
wpływ na
Brentano introduced intentional inexistence in Psychology from an Empirical Standpoint (1874) with reference to the Scholastics, citing Aquinas’s view that the thing thought is intentionally in the thinker. F. Brentano, Psychologie vom empirischen Standpunkt (1874); SEP “Franz Brentano”; SEP “Thomas Aquinas”
Źródło: szkic AI
Franz Brentano › 1838–1917
Elizabeth Anscombe
wpływ na ✓
Anscombe adopted Aquinas’s account of practical knowledge as ‘the cause of what it understands’ (Intention, 1957) and defended his principle of double effect (‘War and Murder’, 1961). G. E. M. Anscombe, Intention (1957); “War and Murder”, in W. Stein (ed.), Nuclear Weapons: A Catholic Response (1961); SEP “Gertrude Elizabeth Margaret Anscombe”; SEP “Doctrine of Double Effect”
Źródło: także w Wikidanych · Wikidata
Elizabeth Anscombe › 1919–2001
Philippa Foot
wpływ na ✓
Foot turned to Aquinas, alongside Aristotle, for an account of the virtues as beneficial dispositions that correct temptations and deficiencies of human nature (‘Virtues and Vices’, 1978). P. Foot, “Virtues and Vices”, in Virtues and Vices and Other Essays in Moral Philosophy (1978); SEP “Philippa Foot”
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Philippa Foot › 1920–2010
Umberto Eco
wpływ na ✓
Eco’s thesis, Il problema estetico in San Tommaso (1956), reconstructed Aquinas’s aesthetics of proportion, integrity and clarity; his medieval studies later informed The Name of the Rose (1980). U. Eco, Il problema estetico in San Tommaso (1956; rev. as Il problema estetico in Tommaso d’Aquino, 1970); Il nome della rosa (1980); SEP “Thomas Aquinas”
Źródło: także w Wikidanych · Wikidata
Umberto Eco › 1932–2016
Pokaż wszystko (13)Pokaż mniej
Paweł Włodkowic
wpływ na
Following Aquinas on the dominion of unbelievers (Summa theologiae II-II q. 10 a. 10), Włodkowic argued at Constance (1415) that pagans’ rule and property rest on natural law. Paulus Vladimiri, De potestate papae et imperatoris respectu infidelium (1415); S. F. Belch, Paulus Vladimiri and His Doctrine Concerning International Law and Politics (1965)
Źródło: szkic AI
Paweł Włodkowic › ok. 1370–1435
Franciszek de Vitoria
wpływ na
From 1526 Vitoria lectured in Salamanca on Aquinas’ Summa instead of Peter Lombard’s Sentences and developed its natural law into a law of nations. F. de Vitoria, commentaries on the Secunda secundae; Relectio de Indis (1539); SEP “School of Salamanca”
Źródło: szkic AI
Franciszek de Vitoria › ok. 1483–1546
Bartolomé de Las Casas
wpływ na
Las Casas argued with Aquinas’ natural law that unbelievers hold legitimate dominion and may be won to faith only by peaceful persuasion (De unico vocationis modo, c. 1537). B. de las Casas, De unico vocationis modo (c. 1537); Apologia (c. 1552); Thomas Aquinas, Summa theologiae II–II
Źródło: szkic AI
Bartolomé de Las Casas › 1484–1566
Juana Inés de la Cruz
wpływ na
Sor Juana defended Aquinas, Augustine and Chrysostom against António Vieira’s sermon on the ‘finezas’ of Christ, arguing in scholastic form (Carta atenagórica, 1690). Sor Juana Inés de la Cruz, Carta atenagórica (1690); Respuesta a Sor Filotea de la Cruz (1691); O. Paz, Sor Juana Inés de la Cruz o las trampas de la fe (1982)
Źródło: szkic AI
Juana Inés de la Cruz › ok. 1648–1695
Edith Stein
wpływ na
Stein compared Husserl with Aquinas (1929), translated De veritate (1931–32) and joined both in Endliches und ewiges Sein (written 1935–37; publ. 1950). E. Stein, “Husserls Phänomenologie und die Philosophie des hl. Thomas v. Aquino” (1929); Des hl. Thomas von Aquino Untersuchungen über die Wahrheit, trans. E. Stein (1931–32); Endliches und ewiges Sein (publ. 1950); SEP “Edith Stein”
Źródło: szkic AI
Edith Stein › 1891–1942
Martin Luther King Jr.
wpływ na
King took from Aquinas the definition of an unjust law as a human law not rooted in eternal and natural law (Letter from Birmingham Jail, 1963). M. L. King Jr., “Letter from Birmingham Jail” (1963); Thomas Aquinas, Summa theologiae I–II
Źródło: szkic AI
Martin Luther King Jr. › 1929–1968
Alasdair MacIntyre
wpływ na
MacIntyre moved from Aristotle to Aquinas, defending Thomism as able to integrate Aristotelian and Augustinian traditions of enquiry (Whose Justice? Which Rationality?, 1988). A. MacIntyre, Whose Justice? Which Rationality? (1988); Three Rival Versions of Moral Enquiry (1990); SEP “Virtue Ethics”
Źródło: szkic AI
Alasdair MacIntyre › 1929–2025
Krytyka
Krytyka ze strony 4
Siger z Brabancji
krytyka ze strony
Siger of Brabant replied to Aquinas’ attack on the single intellect, granting points while still doubting that Aristotle could be read otherwise (De anima intellectiva, c. 1273). Siger of Brabant, De anima intellectiva (c. 1273); SEP “Siger of Brabant”
Źródło: szkic AI
Siger z Brabancji › ok. 1240–1284
Jan Duns Szkot
krytyka ze strony
Duns Scotus rejected the Thomist view that matter individuates, positing a ‘thisness’ (haecceitas), and held ‘being’ univocal rather than analogical (Ordinatio II d. 3; I d. 3). John Duns Scotus, Ordinatio II d. 3 p. 1; I d. 3 p. 1 qq. 1–3; SEP “John Duns Scotus”
Źródło: szkic AI
Jan Duns Szkot › ok. 1266–1308
William Ockham
krytyka ze strony
Ockham rejected Aquinas’ real distinction between essence and existence and the intelligible species in cognition as entities without need (Summa logicae III-2 c. 27; Reportatio II). William of Ockham, Summa logicae III-2 c. 27; Reportatio II qq. 12–13; SEP “William of Ockham”
Źródło: szkic AI
William Ockham › ok. 1287–1347
Pietro Pomponazzi
krytyka ze strony
Pomponazzi argued that Aquinas’ proof of the soul’s immortality from Aristotle fails, since on Aristotelian principles the human intellect always needs the body (De immortalitate animae, 1516). P. Pomponazzi, Tractatus de immortalitate animae (1516); SEP “Pietro Pomponazzi”
Źródło: szkic AI
Pietro Pomponazzi › 1462–1525
Krytykuje 3
Awicebron
krytykuje
Aquinas rejected Avicebron’s (Ibn Gabirol’s) universal hylomorphism: angels and souls have no matter, being composed only of potency and act (Summa theologiae I q. 50 a. 2). Thomas Aquinas, Summa theologiae I q. 50 a. 2; De spiritualibus creaturis a. 1; SEP “Solomon Ibn Gabirol [Avicebron]”
Źródło: szkic AI
Awicebron › ok. 1021–1058
Anzelm z Canterbury pod wpływem
pod wpływem ✓
Aquinas took over Anselm’s account of Christ’s death as satisfaction in modified form (Summa theologiae III q. 48), while rejecting his proof from the concept of God. Anselm, Cur Deus homo (1098); Thomas Aquinas, Summa theologiae III q. 48 a. 2; I q. 2 a. 1; SEP “Thomas Aquinas”
Źródło: także w Wikidanych · Wikidata
krytykuje
Aquinas denied that God’s existence is self-evident to us: from the meaning of ‘God’ it follows only that God exists in the mind, not in reality. Thomas Aquinas, Summa theologiae I q. 2 a. 1 ad 2; Summa contra gentiles I.10–11
Źródło: szkic AI
Anzelm z Canterbury › 1033–1109
Awerroes pod wpływem
pod wpływem ✓
Aquinas used Averroes as ‘the Commentator’ throughout his Aristotle commentaries, even while writing against his single intellect for all humans. Thomas Aquinas, Sentencia libri De anima; In Metaphysicam; C. Burnett, ‘Arabic into Latin’, in P. Adamson / R. C. Taylor (eds.), The Cambridge Companion to Arabic Philosophy (2005); SEP “Ibn Rushd [Averroes]”
Źródło: także w Wikidanych · Wikidata
krytykuje
Aquinas argued that Averroes’ single intellect for all humans contradicts both Aristotle and the experience that it is the individual human being who thinks (De unitate intellectus contra Averroistas, 1270). Thomas Aquinas, De unitate intellectus contra Averroistas (1270); Summa theologiae I q. 76 a. 2
Źródło: szkic AI
Awerroes › 1126–1198
Dzieła
- ok. 1265Summa contra gentiles
Obrona prawdy wiary argumentami rozumowymi, skierowana także do tych, którzy nie przyjmują Pisma – Tomasz wymienia muzułmanów i pogan.
Każdy człowiek myśli indywidualnie: przeciw doktrynie jednego intelektu.
- 1273Summa theologiae
Wielka synteza: Bóg, człowiek, cnoty, prawo – z „Pięcioma drogami”.
Stanowisko
Thomas sought to show that reason and faith cannot truly conflict, since both come from the same God. He adopted Aristotle’s philosophy as the best account of nature and the soul, and built on it a theology that reason can partly reach: the existence of God can be shown in “five ways”, from motion, causation, contingency, degrees of perfection and order. Central to his metaphysics is the distinction between what a thing is (essence) and the fact that it is (existence); only in God do they coincide. His ethics rests on natural law, the order of practical reason that every human can know. Declared the Church’s leading theologian, he remains the reference point of Catholic philosophy.
Życie i kontekst
Born in 1225 at Roccasecca, between Rome and Naples, into a noble family, Thomas joined the Dominicans against his family’s resistance. He studied with Albert the Great in Paris and Cologne, taught as a master at the University of Paris and in several Italian cities, and wrote an enormous body of work in barely twenty years. He died in 1274 on his way to the Council of Lyon.
Dalsze główne dzieła
- On Being and Essence (c. 1255)
- On the Unity of the Intellect against the Averroists (1270)
Pojawia się w
- Podróż „Podróż Arystotelesa” · Przystanek 9 z 9
- Debata „Wojna i pokój: kiedy użycie siły zbrojnej jest uzasadnione?”
- Debata „Prawo do śmierci? Pomoc w umieraniu”
- Debata „Tomasz z Akwinu i Siger z Brabancji: jeden intelekt dla wszystkich?”
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