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Tytuł:
Capital Grace of the Word Incarnate According to Saint Thomas Aquinas
Autorzy:
Siemering, Lucia Marie
Powiązania:
https://bibliotekanauki.pl/articles/507312.pdf
Data publikacji:
2016-06-30
Wydawca:
International Étienne Gilson Society
Tematy:
Jesus Christ
capital grace
habitual grace
instrumental efficient causality
human nature
divine nature
Opis:
The doctrine of capital grace was developed during the Scholastic period and bears on many areas of theology including ecclesiology, Christology, sacraments, and Trinitarian theology with regard to the missions of the Word and the Holy Spirit. Viewed from a Christological standpoint, capital grace sheds light on how Christ in his human nature can be said to be a source of grace to the members of the Church. Following his contemporaries, the young Thomas Aquinas espoused a view in which Christ is a meritorious, ministerial, and dispositive cause of grace according to his human nature, and an efficient cause according to his divinity. After a deeper reading of John Damascene’s treatment of Christ’s humanity being an instrument of his divinity, Thomas was able to articulate a view in which Christ’s human nature is an instrumental efficient cause of grace. This view undergirds Aquinas’s strong conception of Christ as one acting person in two natures.
Źródło:
Studia Gilsoniana; 2016, 5, 2; 327-343
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Culture from the Perspective of Realistic Philosophy
Autorzy:
Daszkiewicz, Wojciech
Powiązania:
https://bibliotekanauki.pl/articles/507506.pdf
Data publikacji:
2015-12-30
Wydawca:
International Étienne Gilson Society
Tematy:
culture
nature
intellectualization
metaphysics
philosophy
realism
Opis:
The article underlines the moments that define the metaphysical understanding of culture. According to this conception, culture in its most basic meaning is rationalization (intellectualization) of nature. The article is focused on the following areas: genetic-exemplarist analysis of cultural works and definition of culture from the perspective of realistic philosophy.
Źródło:
Studia Gilsoniana; 2015, 4, 4; 393-403
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
The Concept of Relation in the Thomistic Perception of a Person
Autorzy:
Procopiou, Eleni
Powiązania:
https://bibliotekanauki.pl/articles/507576.pdf
Data publikacji:
2016-12-30
Wydawca:
International Étienne Gilson Society
Tematy:
relation
person
Thomism
nature
anthropology
metaphysics
God
society
Opis:
The article aims to show that the connection of the metaphysics of being with Aristotle’s philosophy of nature allows for the composition of anthropology per se which involves the concept of a person as it emerges from the two fundamental issues: the metaphysical approach to a person ontologically connected with nature, and the concept of a person as relation. The article concludes with the claim that, in Thomistic anthropology, the supernatural world of persons coexists with the natural world of persons who are subject to cosmic order and legal relations. Thus, a person’s inclusion in the framework of legal relations and its ontological liberation in the supernatural field open up the way for the social acknowledgement of the human person.
Źródło:
Studia Gilsoniana; 2016, 5, 4; 619-632
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
THE LURE OF PANTHEISM: ITS EVANGELICAL FLOWERING AND WORLD-WIDE DESIGNS
Autorzy:
Eveleth, Lois
Powiązania:
https://bibliotekanauki.pl/articles/507669.pdf
Data publikacji:
2015-09-30
Wydawca:
International Étienne Gilson Society
Tematy:
nature
God
pantheism
Bruno
Spinoza
Toland
Emerson
transcendence
Opis:
Identifying key elements in the writings of four classic pantheists (Bruno, Spinoza, Toland, Emerson) provides some conceptual access to contemporary pantheism. While pantheists seek to minimize or even avoid an accounting of transcendence, this metaphysical lack reduces the explanatory power of pantheism.
Źródło:
Studia Gilsoniana; 2015, 4, 3; 285-301
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Will Posthumanism be the End of the Homo Sapiens Era?
Autorzy:
Mazur, Piotr
Powiązania:
https://bibliotekanauki.pl/articles/2190122.pdf
Data publikacji:
2023-02-06
Wydawca:
International Étienne Gilson Society
Tematy:
transhumanism
cultural posthumanism
discourse
human nature
human condition
Opis:
The purpose of the article is to answer the question whether posthumanism is the end of the homo sapiens era. The multitude of posthumanisms can be reduced to two main views: cultural posthumanism and techno-humanism. cultural posthumanism postulates a change in the image of man, while technological posthumanism postulates his enhancement. Posthumanist discourse cannot change human nature, but it does affect his condition. Although human nature is unchangeable, the corporeal-biological aspects of this nature are particularly susceptible to modifications. At the same time, it is difficult to indicate the actual boundaries of where the introduced changes either enhance or impair man.
Źródło:
Studia Gilsoniana; 2023, 12, 1; 83-103
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
PROBLEM DOBRA WSPÓLNEGO
THE PROBLEM OF COMMON GOOD
Autorzy:
Landowski, Witold
Powiązania:
https://bibliotekanauki.pl/articles/507288.pdf
Data publikacji:
2013
Wydawca:
International Étienne Gilson Society
Tematy:
human nature
common good
society
individualism
collectivism
realism
Opis:
The main purpose of this article is to discuss the relation between the understanding of human being and the concept of common good. On the one hand, materialist and spriritualist concepts of man lead to the univocal understanding of bonum commune, on the other hand, dualist anthropology entails a breakdown of the unity of common good. The author reveals weak points of these approaches and undertakes an attempt of examining realist vision of man and its impact on the notion of bonum commune. He starts with analyzing the complex structure of human being, which includes the potential and actual nature of human person. Against the background of the personalist anthropology, the author concludes that the common good has not only a material or instrumental, but above all a personal dimension, which makes this good both common and non-antagonistic.
Źródło:
Studia Gilsoniana; 2013, 2; 107-128
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
The Universe We Think In by James V. Schall
Autorzy:
Dougherty, Jude P.
Powiązania:
https://bibliotekanauki.pl/articles/507436.pdf
Data publikacji:
2019-06-30
Wydawca:
International Étienne Gilson Society
Tematy:
James V. Schall
modern philosophy
metaphysics
politics
human nature
Opis:
This paper is a review of the book: James V. Schall, The Universe We Think In (Washington, D.C.: The Catholic University of America Press, 2019). The author discisses the reasons and consequences of modern philosophy’s propensity to neglect the innate or purposeful direction of human life.
Źródło:
Studia Gilsoniana; 2019, 8, 2; 497-501
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
THE FOUNDATIONS OF CLASSICAL THOUGHT ON THE SOVEREIGNTY OF THE STATE
Autorzy:
Pańpuch, Zbigniew
Powiązania:
https://bibliotekanauki.pl/articles/507330.pdf
Data publikacji:
2014
Wydawca:
International Étienne Gilson Society
Tematy:
sovereignty
state
Plato
Aristotle
politics
authority
nature
man
virtue
Opis:
The article discusses Plato’s and Aristotle’s writings on the sovereignty of the state. It claims that the reflections of the two philosophers on the nature and role of the polis was for them only the result of a shift in attention from the individual man to the whole of social relations that surround him. Just as man’s life in the biological dimension depends on whether he encounters around himself favorable conditions for nourishment, shelter, and longer life, so man’s spiritual life depends on how the political community has been shaped, which is man’s natural spiritual environment. A badly formed political community makes it impossible for man to live well or find fulfillment, and in an extreme case, as in the example of Socrates, it can even put him to death. For that reason, Plato and Aristotle examined the nature of the polis, tried to understand it, and to plan its functioning so that it would best serve virtue and man’s fulfillment. Ultimately, only such a polis ultimately can be called sovereign.
Źródło:
Studia Gilsoniana; 2014, 3; 347-365
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Des vérités devenues folles by Rémi Brague
Autorzy:
Welter, Brian
Powiązania:
https://bibliotekanauki.pl/articles/507274.pdf
Data publikacji:
2020-06
Wydawca:
International Étienne Gilson Society
Tematy:
Rémi Brague
virtue
value
anthropology
nature
creation
family
culture
modernity
Opis:
This paper is a review of the book: Rémi Brague, Des vérités devenues folles (Paris: Salvator, 2019). The book is a collection of Brague’s lectures that cover virtue and values, anthropology, nature and creation, and the family and culture. The author highlights that Brague (1) calls his readers back to the profound insights of the medieval mind, and (2) helps them see that their noble and urgent task consists in handing on a living tradition to the next generation and beyond.
Źródło:
Studia Gilsoniana; 2020, 9, 2; 319-324
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Man in The Universal Encyclopedia of Philosophy
Autorzy:
Krąpiec, Mieczysław A.
Powiązania:
https://bibliotekanauki.pl/articles/507460.pdf
Data publikacji:
2018-12-30
Wydawca:
International Étienne Gilson Society
Tematy:
man
soul
body
creation
death
resurrection
person
decision
nature
second nature
action
morality
fulfillment
Aristotle
Thomas Aquinas
Jesus Christ
Christian philosophy
Christian anthropology
Thomistic personalism
Universal Encyclopedia of Philosophy
Opis:
The author attempts to first review the most general and culturally important statements on the subject of man, and then present the developed and rationally justified conception of man as a personal being who, by his action, transcends nature, society, and himself. This conception, unique in world literature, finds its expression in St. Thomas Aquinas’s Summa Theologiae, which presents a justifying context for man’s origin and life, ontic structure, individual and social actions, and his eschatic fulfillment by the intervention of the Incarnate God—Jesus Christ. In his Summa, Aquinas not only considers and rationally justifies all the basic aspects of the nature of man who transcends the world by his conscious and free action, but also takes into consideration various anthropological theories developed in ancient Greece and Rome.
Źródło:
Studia Gilsoniana; 2018, 7, 4; 597-664
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
THE SERVIENT CHARACTER OF POLITICAL POWER ACCORDING TO ST. THOMAS AQUINAS
Autorzy:
Tarasiewicz, Paweł
Powiązania:
https://bibliotekanauki.pl/articles/507562.pdf
Data publikacji:
2014
Wydawca:
International Étienne Gilson Society
Tematy:
service
political power
authority
politics
citizen
virtue
prudence
magnanimity
human nature
Thomas Aquinas
Opis:
The author attempts to justify the thesis of the servient character of political power. By his analyses, he arrives at two conclusions. First, the ultimate goal of service fulfilled by political power should be identical with the natural goal of every human being, meaning a life of virtue. Hence, service to the cause of the citizens’ virtue requires that the fundamental duties of power include the protection of public peace, the promotion of actions towards the common good, and striving for a common abundance of worldly possessions. Second, to elect those in political power it is necessary to make sure that aspirants to such are characterized by the appropriate level of virtuous development. Each candidate should be first and foremost a person possessing a high moral quality (virtus boni viri), where prudence and magnanimity appear to be virtues especially fitting power (virtutes boni principis).
Źródło:
Studia Gilsoniana; 2014, 3; 399-413
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Hylomorphic Teleology in Aristotle’s Physics II
Autorzy:
Peters, Catherine
Powiązania:
https://bibliotekanauki.pl/articles/507644.pdf
Data publikacji:
2019-03-20
Wydawca:
International Étienne Gilson Society
Tematy:
Aristotle
nature
matter
form
hylomorphism
teleology
hylomorphic teleology
Wolfgang Wieland
chance
final causality
Opis:
This study draws attention to the ordering of matter and form argued for in Aristotle’s Physics II, 8 (199a30–32). This argument for hylomorphic teleology relies on the presentation of nature earlier in Physics II, 1. In this way, it highlights the connections between chapter one’s account of nature as matter and form and chapter eight’s defense of final causality. Grounding final causality in the principles of nature reveals its central importance for Aristotle’s view of nature. To clarify the meaning of hylomorphic teleology I contrast my interpretation of Aristotle with that of Wolfgang Wieland regarding the scope and foundation of the final cause, countering his claim that chance and universal final causality are mutually exclusive. I contend that the presentation of teleology in chapter eight supports a diverse interpretation of the final cause, one that admits chance events while not sacrificing the intrinsic ordering of matter to form.
Źródło:
Studia Gilsoniana; 2019, 8, 1; 147-168
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
GILSON O RACJONALNOŚCI WIARY CHRZEŚCIJAŃSKIEJ
GILSON ON THE RATIONALITY OF CHRISTIAN BELIEF
Autorzy:
Hancock, Curtis L.
Chodna-Błach, Imelda
Powiązania:
https://bibliotekanauki.pl/articles/507652.pdf
Data publikacji:
2013
Wydawca:
International Étienne Gilson Society
Tematy:
philosophy
fideism
faith
reason
parables
moral understanding
grace
nature
metaphysical distinction
evidence
authority
Opis:
The underlying skepticism of ancient Greek culture made it unreceptive of philosophy. It was the Catholic Church that embraced philosophy. Still, Étienne Gilson reminds us in Reason and Revelation in the Middle Ages that some early Christians rejected philosophy. Their rejection was based on fideism: the view that faith alone provides knowledge. Philosophy is unnecessary and dangerous, fideists argue, because (1) anything known by reason can be better known by faith, and (2) reason, on account of the sin of pride, seeks to replace faith. To support this twofold claim, fideists, like Tertullian and Tatian, quote St. Paul. However, a judicious interpretation of St. Paul’s remarks shows that he does not object to philosophy per se but to erroneous philosophy. This interpretation is reinforced by St. Paul’s own background in philosophy and by his willingness to engage intellectuals critical of Christianity in the public square. The challenge of fideism brings up the interesting question: what would Jesus himself say about the discipline of philosophy? Could it be that Jesus himself was a philosopher (as George Bush once declared)? As the fullness of wisdom and intelligence, Jesus certainly understood philosophy, although not in the conventional sense. But surely, interpreting his life through the lens of fideism is unconvincing. Instead, an appreciation of his innate philosophical skills serves better to understand important elements of his mission. His perfect grasp of how grace perfects nature includes a philosophy of the human person. This philosophy grounded in common-sense analysis of human experience enables Jesus to be a profound moral philosopher. Specifically, he is able to explain the principles of personal actualization. Relying on ordinary experience, where good philosophy must start, he narrates moral lessons—parables—that illumine difficulties regarding moral responsibility and virtue. These parables are accessible but profound, showing how moral understanding must transcend Pharisaical legalism. Additionally, Jesus’ native philosophical power shows in his ability to explain away doctrinal confusions and to expose sophistical traps set by his enemies. If fideism is unconvincing, and if the great examples of the Patristics, the Apostles, and Jesus himself show an affinity for philosophy, then it is necessary to conclude that Christianity is a rational religion. Accordingly, the history of Christian culture is arguably an adventure in faith and reason. Since God is truth and the author of all truths, there is nothing in reality that is incompatible with Christian teaching. As John Paul II explains effectively in the encyclical, Fides et Ratio, Christianity is a religion that is rational and can defend itself. This ability to marshal a defense makes Christianity a religion for all seasons.
Źródło:
Studia Gilsoniana; 2013, 2; 131-143
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Prawo Boga według Rémiego Brague’a
The Law of God by Rémi Braque
Autorzy:
Kowalczyk, Katarzyna
Powiązania:
https://bibliotekanauki.pl/articles/2057126.pdf
Data publikacji:
2022-03-30
Wydawca:
International Étienne Gilson Society
Tematy:
divine law
nature
natural law
religion
political theology
history and philosophy of law
Opis:
This paper is a review of the book by Rémi Brague, titled The Law of God.A Philosophical History of the Alliance, in which he aims to analyze the concept of divine law, assuming „[...] that human activity is based on norms derived from a divine source.” The author analyses this concept historically and philosophically, and thus searches for its historical conditions and reasons for its existence. Focusing mainly on the Middle Ages, he undertakes a critique of modern times and the modern concept of law, according to which it is merely a convention. He stresses that in pre-modern times law was treated as objective, because it was given by God and was closely connected with religion. Such understanding of law was common in all traditions, the history of which the author is following, and it constitutes the very foundation of european culture. In spite of certain differences in interpreting the idea of law, resulting from differences in the doctrines of Judaism, Islam and Christianity, on the grounds of all of them law possesses divine features—as determined and revealed by God, eternal and inherent to the nature of being.
Źródło:
Studia Gilsoniana; 2022, 11, 1; 165-172
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
GILSON ON THE RATIONALITY OF CHRISTIAN BELIEF
Autorzy:
Hancock, Curtis L.
Powiązania:
https://bibliotekanauki.pl/articles/507442.pdf
Data publikacji:
2012
Wydawca:
International Étienne Gilson Society
Tematy:
philosophy
fideism
faith and reason
parables
moral understanding
grace and nature
metaphysical distinction
evidence
authority
Opis:
The underlying skepticism of ancient Greek culture made it unreceptive of philosophy. It was the Catholic Church that embraced philosophy. Still, Étienne Gilson reminds us in Reason and Revelation in the Middle Ages that some early Christians rejected philosophy. Their rejection was based on fideism: the view that faith alone provides knowledge. Philosophy is unnecessary and dangerous, fideists argue, because (1) anything known by reason can be better known by faith, and (2) reason, on account of the sin of pride, seeks to replace faith. To support this twofold claim, fideists, like Tertullian and Tatian, quote St. Paul. However, a judicious interpretation of St. Paul’s remarks show that he does not object to philosophy per se but to erroneous philosophy. This interpretation is reinforced by St. Paul’s own background in philosophy and by his willingness to engage intellectuals critical of Christianity in the public square. The challenge of fideism brings up the interesting question: what would Jesus himself say about the discipline of philosophy? Could it be that Jesus himself was a philosopher (as George Bush once declared)? As the fullness of wisdom and intelligence, Jesus certainly understood philosophy, although not in the conventional sense. But surely, interpreting his life through the lens of fideism is unconvincing. Instead, an appreciation of his innate philosophical skills serves better to understand important elements of his mission. His perfect grasp of how grace perfects nature includes a philosophy of the human person. This philosophy grounded in common-sense analysis of human experience enables Jesus to be a profound moral philosopher. Specifically, he is able to explain the principles of personal actualization. Relying on ordinary experience, where good philosophy must start, he narrates moral lessons—parables—that illumine difficulties regarding moral responsibility and virtue. These parables are accessible but profound, showing how moral understanding must transcend Pharisaical legalism. Additionally, Jesus’ native philosophical power shows in his ability to explain away doctrinal confusions and to expose sophistical traps set by his enemies. If fideism is unconvincing, and if the great examples of the Patristics, the Apostles, and Jesus himself show an affinity for philosophy, then it is necessary to conclude that Christianity is a rational religion. Accordingly, the history of Christian culture is arguably an adventure in faith and reason. Since God is truth and the author of all truths, there is nothing in reality that is incompatible with Christian teaching. As John Paul II explains effectively in the encyclical, Fides et Ratio, Christianity is a religion that is rational and can defend itself. This ability to marshal a defense makes Christianity a religion for all seasons.
Źródło:
Studia Gilsoniana; 2012, 1; 29-44
2300-0066
Pojawia się w:
Studia Gilsoniana
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 27

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