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according active intellect actu actual admit agens Agnosticism aliquid Anima Annal anthropomorphic Aquinas argument Aristotle assimilation attributes autem causality cause Chret cognitio cognition cognitionem cognos cognoscere cognoscit cognoscitur concept considered creatures Descartes Deus Dieu divine effect ejus enim essence essentia faculty finite forma God's existence habet hence hujusmodi human Ibid idea ideo igitur immaterial imperfection infinite intel intelligible species ipsum J. S. Mill knowable knower knowing power knowl known manifest material things matter mind modo modum nature nisi nobis object objectum omne Pantheism passive intellect perfection Phil Philosophy Plato potentia potest present primum principle of knowledge Prof proofs quam quantum question quia quid reality relation Relativity of Knowledge rerum says Scholastic Scholasticism secundum quod sense sicut similitudo soul Spencer Summa Theologica tamen Theism Theodicy Theol theory of knowledge Thomas says Thomas von Aquino Thomiste thought tion universal
Página 150 - Whence it is manifest that a thing is perfectly known only when it is in all respects like certain things previously observed; that in proportion to the number of respects in which it is unlike them, is the extent to which it is unknown ; and that hence when it has absolutely no attribute in common with anything else, it must be absolutely beyond the bounds of knowledge.
Página 161 - Non enim possumus nominare Deum nisi ex creaturis, ut supra dictum est. Et sic, eo quod dicitur de Deo et creaturis, dicitur secundum quod est aliquis ordo creaturae ad Deum ut ad principium et causam in qua praeexistunt excellenter omnes rerum perfectiones.
Página 104 - Sed quia nos non scimus de Deo quid est, non est nobis per se nota, sed indiget demonstrari per ea quae sunt magis nota quoad nos et minus nota quoad naturam, scilicet per effectus.
Página 154 - Cum enim forma sit secundum quam res habet esse; res autem quaelibet secundum quod habet esse, accedat ad similitudinem Dei, qui est ipsum suum esse simplex: necesse est quod forma nihil sit aliud quam divina similitudo participata in rebus; unde convenienter Aristoteles, in 1 Physic. (c. 9, n. 3), deforma loquens, dicit quod est «divinum quoddam et appetibile».
Página 113 - For there is a certain general and confused knowledge of God, which is in almost all men, whether from the fact that, as some think, the existence of God, like other principles of demonstration, is selfevident, as we have stated in the First Book...
Página 85 - But were the number of our faculties coextensive with the modes of being, — had we, for each of these thousand modes, a separate organ competent to make it known to us, — still would our whole knowledge be, as it is at present, only of the relative. Of existence, absolutely and in itself, we should then be as ignorant as we are now.
Página 166 - And may we not therefore rightly refrain from assigning to it any attributes whatever, on the ground that such attributes, derived as they must be from our own natures, are not elevations but degradations ? Indeed it seems somewhat strange that men should suppose the highest worship to lie in assimilating the object of their worship to themselves.
Página 119 - Gor. 13. quamvis autem mens humana de propinquiori dei similitudinem repraesentet quam inferiores creaturae, tamen cognitio dei quae ex mente humana accipi potest non excedit illud genus cognitionis quod ex sensibilibus sumitur...
Página 107 - We have the right to presume the possibility of every being, and especially that of God, until some one proves the contrary. So that this metaphysical argument already gives a morally demonstrative conclusion, which declares that according to the present state of our knowledge we must judge that God exists, and act in conformity thereto.