Thales and Aquinas

One of the more curious statements that has been handed down to as from Thales is his claim that “all things are full of gods.”  Aquinas’s notion of creaturely being as received or participated being is a kind of echo of this claim: for Aquinas, “all things are full of God.” (and here the little Thomistic voice […]

Die Philosophen…

Die Philosophen haben die Welt nur verschieden interpretiert, es kömmt drauf an, sie zu verändern. With pre-Socratic brevity, Karl Marx sums up the modern spirit at the very end of his “Theses on Feuerbach.”

Analogy in De Principiis Naturae

The end of the De Principiis Naturae seems to explicitly state that analogy is a strictly logical notion, and not a metaphysical one. After arguing that analogy involves using the same name according to related notions {rationes}, he says: The principles of those things which agree [in name] according to mere analogy are the same […]

Cartesian Symbolism

Note: this is still a draft. Descartes sets out the fundamentals of his theory of symbols in Discourse II while explaining his fourth rule of science. There he fixes on mathematics as the only science which has so far produced demonstrations.1 This leads him to consider objects of these sciences.2 He notices of the objects of […]

Thomism and Aristotelianism.

“That such a doctrine [distinction of essence and existence] is his greatest or most important philosophical doctrine, I deny: the real distinction between essence and existence is an instance (and development) of a more general and overarching principle, namely, the real distinction between potency and act, an Aristotelian doctrine. Thus, every application of the doctrine […]

Obiecta sunt Praevia Potentiis II

Aristotle’s principle “Obiecta sunt praevia potentiis” is what most divides him from the “Enlightenment” philosophers. Western philosophy since Francis Bacon (if not before) could be seen as an attempt to found one’s theory of reality upon the theory of knowledge. All of them, from Descartes’ “evil god” to the Kantian critique begin by doubting the […]

A Confusion about the Division of Love.

Sic ergo motus amoris in duo tendit, scilicet in bonum quod quis vult alicui, vel sibi vel alii; et in illud cui vult bonum. Ad illud ergo bonum quod quis vult alteri, habetur amor concupiscentiae, ad illud autem cui aliquis vult bonum, habetur amor amicitiae. I’m trying to figure out the difference between a love of concupiscence and […]

Notes on the Good

Two accounts of good’s nature—Quod omnia appetunt (NE I.1) Hobbes Omnibus rebus, quae appetuntur, quatenus appetuntur, nomen commune est bonum; et rebus omnibus, quas fugimus, malum. Itaque bonum bene definivit Aristoteles, illud esse quod omnes appetunt… Bonum commune esse potest, et recte dici de re aliqua, communiter bonum est, id est, multis utile, vel civitati […]