The Knowableness of God: Its Relation to the Theory of Knowledge in St. ThomasUniversity Press, 1905 - 200 páginas |
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Términos y frases comunes
according active intellect actu actual admit agens agent Agnosticism aliquid Anima anthropomorphic Aquinas argument Aristotle assimilation attributes autem causality cause cognitio cognition cognitionem cognoscere cognoscit cognoscitur concept Conception of God considered creatures Descartes Deus distinction 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 manifest material things matter mind modo modum natural desire nisi nobis objectum omne Pantheism passive intellect perfection Phil Philosophy Plato potentia potest present primum principle of knowledge Prof proofs proportion quam quantum question quia quid reality relation rerum says Scholasticism Scholastics scilicet secundum quod sense sensible sensu sicut similitudo soul Spencer Summa Theologica tamen Theism Theodicy Theol theory of knowledge Thomas Thomas says thought tion true truth universal
Pasajes populares
Página 104 - Anselm, of course was aware of the difference between an idea and the objective existence of a corresponding thing— he says, "it is one thing for an object to be in the understanding, and another to understand that the object exists.
Página 105 - cogitari non potest) ; non tarnen propter hoc sequitur quod intelligat id quod significatur per nomen, esse in rerum natura, sed in apprehensione intellectus tantum. Sum. Theol., I, q. 2, a. 1 ad 2. than which no greater can be thought." 15 "Unless we concede there is something in
Página 71 - connaturale est cognoscere res secundum quod sunt in materia individuali ; unde sensus non cognoscit nisi singularia. Alia vero virtus cognoscitiva ejus est intellectus, qui non est actus alicujus organi corporalis. Unde per intellectum connaturale est nobis cognoscere naturas, quae quidem non habent esse nisi in materia individuali rei, non tamen secundum quod
Página 156 - est duo considerare scilicet perfectiones ipsas significatas, ut bonitatem, vitam et hujusmodi; et modum significandi. Quantum igitur ad id quod significant hujusmodi nomina proprie competunt Deo, et magis proprie quam ipsis creaturis; et per prius dicuntur de eo.
Página 153 - It then follows that attributes are applied to God and creatures according to analogy, that is proportion. . . And thus whatever is said of God and creatures is said as there is some relation of the creature to God as to a principle and cause, in which preexist excellently all the perfections of things. . . In those things which
Página 142 - 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
Página 55 - Sum. Theol, I, q. 85, a. 7. 3 Primo autem in conceptione intellectus est ens : quia secundum hoc unumquodque cognoscibile est, in quantum est actu. . . Unde ens est proprium objectum intellectus ; et sic est primum intelligibile sicut sonus est primum audibile.
Página 106 - I, Dis. 3, q 1, a. 2 ad 4. 16 Non enim inconveniens est, quolibet dato vel in re, vel in intellectu, aliquid majus cogitari posse, nisi ei qui concedit esse aliquid, quo majus cogitari non possit in rerum natura.
Página 107 - potest demonstran propriam causam ejus esse, si tarnen ejus effectus sint magis noti quoad nos; quia cum effectus dependeant a causa, pósito effectu, necesse est causam praeexistere. Unde Deum esse, secundum quod non est per se notum quoad nos, demonstrabile est
Página 113 - cognitio Dei, quae ex mente humana accipi potest, non excedit illud genus cognitionis quod ex sensibilibus sumitur, cum et ipsa anima de seipsa cognoscat quid est, per hoc quod naturas intelligit sensibilium. Unde nee per hanc viam cognosci Deus altiori modo potest quam sicut