Philosophical Studies, Tema 3


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Página 52 - Quantum igitur ad actualem cognitionem qua aliquis considérât se in actu animam habere, sic dico quod anima cognoscitur per actus suos. In hoc enim aliquis percipit se animam habere, et vivere, et esse, quod percipit se sentire et intelligere, et alia hujusmodi vitae opéra exercere. Unde dicit Philosophus in IX Ethic : Sentimus autem quoniam sentimus ; et intelligimus quoniam intelligimus ; et quia hoc sentimus, intelligimus quoniam sumus.
Página 150 - Cum enim forma sit secundum quara 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 est aliud quam divina similitudo participata in rebus.
Página 69 - Est autem alius intellectus, scilicet humanus, qui nee est suum intelligere, nee sui§ intelligere est objectum primum ipsa ejus essentia, sed aliquid extrinsecum, scilicet natura materialis rei. Et ideo id quod primo cognoscitur ab intellectu humano est hujusmodi objectum; et secundario cognoscitur ipse actus quo cognoscitur objectum; et per actum cognoscitur ipse intellectus, cujus est perfectio ipsum intelligere.
Página 17 - BECAUSE the chief aim of sacred doctrine is to teach the knowledge of God, not only as He is in Himself, but also as He is the beginning of things and their last end...
Página 131 - ... be in so far understood. In the second place, while in great part sincere in its fealty to the great truth it has had to uphold, it has often been insincere, and consequently irreligious, in maintaining the untenable doctrines by which it has obscured this great truth. Each assertion respecting the nature, acts, or motives...
Página 142 - In a few introductory sentences to the third question of the first part of the Summa Theologica, he maps out his position very well, saying, we shall rather consider what God is not than seek to know what He is. The same attitude is shown at the opening of the analysis of the idea in his Contra Gentes.
Página 81 - 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 103 - 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.
Página 162 - 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 100 - 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.

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