By Gaven Kerr
Gaven Kerr presents the 1st book-length examine of St. Thomas Aquinas's a lot missed evidence for the lifestyles of God in De Ente et Essentia bankruptcy four. He bargains a latest presentation, interpretation, and safeguard of this evidence, starting with an account of the metaphysical ideas utilized by Aquinas after which describing how they're hired in the evidence to set up the lifestyles of God. alongside the best way, Kerr engages modern authors who've addressed Aquinas's or related reasoning.
The evidence built within the De Ente is, on Kerr's interpreting, self reliant of a few of the different proofs in Aquinas's corpus and proof against the normal classificatory schemes of proofs of God. by means of making use of a ancient and hermeneutical understanding of the philosophical matters offered through Aquinas's proposal and comparing such philosophical matters with analytical precision, Kerr is ready to go through the facts and evaluation what Aquinas is announcing, and no matter if what he's announcing is true.
By technique of an research of 1 of Aquinas's earliest proofs, Kerr highlights a foundational argument that's current through the even more normally studied Thomistic writings, and brings it to undergo in the context of analytical philosophy, exhibiting its relevance to the modern reader.
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Additional resources for Aquinas’s Way to God: The Proof in De Ente et Essentia
The objects of first intentions. 10. For a discussion of Aquinas’s view that we can think of nonexistents, see Gyula Klima, ‘The Semantic Principles underlying St Thomas Aquinas’s Metaphysics of Being’, Medieval Philosophy and Theology, 5 (1996), §. 9. This of course raises thorny issues over possibility and actuality and our referring across possible worlds. I will deal with these issues in Chapters 2 and 3; see also Klima’s article, §. III, for a discussion of the same. 12 This then entails that conceptually speaking, essence and esse are distinct.
29, for details. 16. The view that the conclusion of the intellectus essentiae argument is simply one step in a larger argumentative framework is supported by several commentators: Owens, ‘Quiddity and the Real Distinction’, 17 et seq, ‘Stages and Distinction in De Ente’, 103, ‘Aquinas’s Distinction’, 281; Wippel, ‘Aquinas’s Route to the Real Distinction’. MacDonald’s analysis supports the judgement of one continuous argumentative framework (‘The Esse/Essentia Argument’, 158–59), but he does not recognise anything like the intellectus essentiae argument, because he misconstrues the opening argumentation as being about what belongs to things, rather than about what enters into the understanding of essence.
14. A number of commentators agree that at this stage there is established only a conceptual distinction, foremost among them: Cornelio Fabro, La Nozione Metafisica di Partecipazione secondo S. Tommaso D’Aquino (Turin: Società Editrice Internazionale, 1950), pp. 119–123’, Mediaeval Studies, 48 (1986), §. 137–142; Armand Maurer, Thomas Aquinas: On Being and Essence (Toronto: Pontifical Institute of Medieval Studies, 1968), pp. 21–24 (Maurer states that Thomas established at least a conceptual distinction, he does not say that he established only a conceptual distinction).