David Torrijos-Castrillejo
Universidad Eclesiástica San Dámaso, Filosofía, Department Member
- PI Juan Pablo II, Máster Matrimonio y Familia, Department MemberPontificia Universitas Sanctae Crucis, Philosophy, Alumnus, and 2 moreadd
- Aristotle, Ancient Philosophy, Metaphysics, Anaxagoras, Albertus Magnus, Medieval Philosophy, and 11 moreTheophrastus, Franz Brentano, Aquinas, Dogmatic theology, Aristotle's Commentators, Presocratic Philosophy, Philosophy, Apostle Paul and the Pauline Letters, Philosophy Of Religion, Gilbertus Porretanus, and Thomas Aquinasedit
- Born in Madrid (Spain). Roman Catholic priest. Philosophy's and Theology's studies in Madrid at San Dámaso University... moreBorn in Madrid (Spain).
Roman Catholic priest.
Philosophy's and Theology's studies in Madrid at San Dámaso University; Philosophy master and PhD in Rome at Santa Croce University.
When I was writing my Thesis I lived in Munich.
Now, I'm living in Madrid and teaching Philosophy at San Dámaso University as full time professor.edit
Edition of the opuscules by D. Báñez on De auxiliis controversy. There is the critical edition of three manuscripts and the first Spanish annotated translation of the opuscules. The Latin text is disposed together with the translation. An... more
Edition of the opuscules by D. Báñez on De auxiliis controversy. There is the critical edition of three manuscripts and the first Spanish annotated translation of the opuscules. The Latin text is disposed together with the translation. An introduction situates the opuscules in its systematic and historical context.
Research Interests: Philosophy, Metaphysics, Medieval Philosophy, Philosophy Of Religion, Theology, and 14 moreSpanish philosophy, Catholic Theology, Thomas Aquinas, Free Will, Causality, Heresy and Inquisition, Second Scholasticism, The Spanish Inquisition, De Auxiliis Controversy, Determinism, Spanish Scholasticism, Medieval History of Spain, Escuela de Salamanca, and History of the Church
Madrid: Ediciones Universidad San Dámaso, 2017
ISBN 978-84-16639-56-4
ISBN 978-84-16639-56-4
Research Interests: Philosophy, Metaphysics, Ethics, Jurgen Habermas, Continental Philosophy, and 21 moreHegel, Friedrich Nietzsche, Sigmund Freud, Johann Gottlieb Fichte, Modernity, Wittgenstein, Immanuel Kant, Jean Paul Sartre, Baruch Spinoza, History Of Modern Philosophy, David Hume, Schelling, Descartes, Jean Jaques Rousseau, Karl Marx, Contemporary Philosophy, Existentialism, Pascal, Analitical Philosophy, Auguste Comte, and History of Philosophy
¿Cuál es el origen de todas las cosas? A pesar de su gran diversidad, ¿tienen una raíz común? ¿Tuvo el mundo un comienzo? ¿Cómo surgió la vida en la tierra? Tales preguntas, que aún provocan a los científicos, fueron formuladas por vez... more
¿Cuál es el origen de todas las cosas? A pesar de su gran diversidad, ¿tienen una raíz común? ¿Tuvo el mundo un comienzo? ¿Cómo surgió la vida en la tierra? Tales preguntas, que aún provocan a los científicos, fueron formuladas por vez primera por los primeros pensadores griegos. Anaxágoras responde a ellas poniendo al inicio del tiempo una confusa mezcla de todas las cosas sobre la cual obró un ser llamado Intelecto, quien dio lugar al orden del mundo que hoy contemplamos. Con ello, este autor presocrático comienza a plantear algunas cuestiones filosóficas que perdurarán hasta nuestros días: la constitución de la materia, la naturaleza del conocimiento sensorial e intelectual, la intervención de Dios en el mundo… Este libro pretende analizar cuidadosamente la filosofía de Anaxágoras prestando atención a los dos aspectos principales de su doctrina: la mezcla e Intelecto. Su comprensión de la realidad física como una mezcla tiene consecuencias filosóficas de gran interés y constituye quizá la más sugestiva entre las primeras concepciones de la materia. Por otro lado, Intelecto es, según Anaxágoras, quien provoca la variedad de los seres a través del movimiento. Así, nuestro filósofo distingue del sustrato material la causa de sus cambios, la cual se hallaría, además, dotada de inteligencia. Tales rasgos de la filosofía de Anaxágoras atrajeron la atención de los grandes filósofos clásicos, particularmente de Aristóteles. El segundo gran objetivo de este libro es, pues, recorrer el camino por el cual discurrieron las enseñanzas de Anaxágoras, desde que fueron expuestas por él en Atenas, justo durante el siglo que definió la preponderancia intelectual de dicha polis durante siglos, hasta que llegaron a oídos de Aristóteles, el testigo más determinante para comprender a Anaxágoras.
Research Interests: Philosophy, Metaphysics, Philosophy of Mind, Presocratic Philosophy, Cosmology (Physics), and 23 morePlato, Aristotle, Stoicism, Socrates, Ancient Greek History, Teleology, Ancient Greek Philosophy, Sophocles, Euripides, Derveni Papyrus, Divine Providence, Anaxagoras, Phaedo, Plato's Timaeus, Matter, Orphism, Speusippus, Xenocrates, Ancient Greek Medicine, Nous, Archelaos, Mixture, and Diogenes of Apollonia
Translation of the first book of Albertus Magnus' Commentary on Aristotle's Metaphysics, with an introduction (132 pages) about Albertus' Metaphysics.
Research Interests: Philosophy, Metaphysics, Medieval Philosophy, Presocratic Philosophy, Medieval History, and 14 morePlato, Aristotle, Science, Medieval Church History, Doctrine of God, Natural Theology, Arabic Philosophy, Aristotle's Commentators, Neoplatonism, Albertus Magnus, Doxography, Knowledge, Commentary, and Aristotle's Metaphysics
Review on 'La genialidad' by Brentano published in the online journal R@mbla
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Research Interests: Philosophy, Metaphysics, Aristophanes, Presocratic Philosophy, Cosmology (Physics), and 12 morePlato, Aristotle, Socrates, Natural Theology, Ancient Philosophy, Ancient Greek Religion, Plato and Platonism, Ancient Greek History, Ancient Greek Philosophy, Derveni Papyrus, Anaxagoras, and Ancient Greek Literature
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This article deals with the notion of providence in Alexander of Aphrodisias, as the main Aristotelian reaction to the Stoic notion of fate. Some Aristotelian precedents on this subject, especially the treatise De mundo, are considered as... more
This article deals with the notion of providence in Alexander of Aphrodisias, as the main Aristotelian reaction to the Stoic notion of fate. Some Aristotelian precedents on this subject, especially the treatise De mundo, are considered as well. Aristotelianism had always stressed that the heavenly bodies are more subjected to divine power than the sublunary world, but it will be Alexander who converts this providence primarily concentrated in heaven into a “general providence” in the strict sense. However, if the gods only know the species and not the individuals, then it is necessary to reject the interpretation of Sharples. According to this scholar, the conception of providence sustained by Alexander sought to respond to a line of criticism like that of Atticus; but, according to Alexander, the gods would still ignore if men’s acts are right or wrong. The paper finally compares the conception of Alexander with the Middle Platonic philosophy, identifying similarities which could explain the change adopted by the Peripatetic philosopher.
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This paper concentrates on friendship as the best context to philosophize. Although Aristotle says that even alone a person could contemplate the truth, it is possible to argue that a philosophical society is indeed necessary for human... more
This paper concentrates on friendship as the best context to philosophize. Although Aristotle says that even alone a person could contemplate the truth, it is possible to argue that a philosophical society is indeed necessary for human beings. In every friendship, it is necessary to share certain activities and, at the same time, notice the presence of the friend. In philosophical friendship, the shared activity is philosophy itself and mutual knowledge among friends acquires a peculiar character, because everyone does not only consider the truth with the friend but also he thinks about it as shared with the friend. To teach philosophy represents a kind of unequal friendship, because teachers give to the disciples the great good of knowledge. Further, the paper argues that Aristotelian friendship could not be understood in a narcissistic way, since friends are loved because of their uniqueness and their personal character.
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To study the innuence of divinity on cosmos, Alexander uses the notions of 'fate' and 'providence, ' which were common in the philosophy of his time. In this way, he provides an Aristotelian interpretation of the problems related to such... more
To study the innuence of divinity on cosmos, Alexander uses the notions of 'fate' and 'providence, ' which were common in the philosophy of his time. In this way, he provides an Aristotelian interpretation of the problems related to such concepts. In the context of this discussion, he ooers a description of 'nature' diierent from the one that he usually regards as the standard Aristotelian notion of nature, i.e. the intrinsic principle of motion and rest. The new coined concept is a 'cosmic' nature that can be identiied with both 'fate' and 'divine power, ' which are the immediate eeect of providence upon the world. In the paper it is exposed how the conception of providence defended by Alexander means a rejection of the divine care of the particulars, since the divinities are only provident for species. Several texts belonging to the Middle Platonic philosophers will convince us that such thinkers (and not directly Aristotle) are the origin of the thesis that will be understood as the conventional Aristotelian position, namely that divinity only orders species but not individuals.
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This paper is a study about the social dimension of the philosophical education according to Aristotle. Aristotle is not a individualistic thinker but he understands the philosophical activity in the social context of the friendship.
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This paper looks at the causal activity of the unmoved mover of Aristotle. The author affirms both the efficient causality of God and his teleological role. According to Aristotle, the main explanation, by describing God, is ‘thinking on... more
This paper looks at the causal activity of the unmoved mover of Aristotle. The author affirms both the efficient causality of God and his teleological role. According to Aristotle, the main explanation, by describing God, is ‘thinking on thinking’. That means his most important factor to act cannot only ‘be aimed’ but must also ‘be thought’. The final causality is based on the higher energeia what owns the efficient cause, since the energeia itself is regarded by Aristotle as good. God as unmoved mover not moves as a form such the idea of the Good, but as individual and active substance. The goal of the divine activity is God himself, while the other immaterial substances move the spheres as instruments for the change in the world. Insofar those substances are intelligent agents, they are ends for themselves and for their effects. Many new texts to defend such as an efficient causal interpretation are quoted.
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This paper looks at the causal activity of the unmoved mover of Aristotle. The author affirms both the efficient causality of God and his teleological role. He thinks that the principal character, by describing God, is ‘thinking on... more
This paper looks at the causal activity of the unmoved mover of Aristotle. The author affirms both the efficient causality of God and his teleological role. He thinks that the principal character, by describing God, is ‘thinking on thinking’. That means his most important factor to act cannot only ‘be aimed’ but must also ‘be thought’. There are many new texts to defend such as an efficient causal interpretation and also various philosophical arguments to support final causality.
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If the prime mover must be considered as efficient cause and not only as a final cause, then one must ask: why does God move the heavens? We hold the position that the anthropocentrism which Aristotle maintains is able to sufficiently... more
If the prime mover must be considered as efficient cause and not only as a final cause, then one must ask: why does God move the heavens? We hold the position that the anthropocentrism which Aristotle maintains is able to sufficiently justify the thesis that God moves the spheres so that human beings may exist. This provides an additional motive for accepting providence, which is manifestly ordered specifically towards man.
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In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the possibility of understanding him as efficient cause. In that case, if God is efficient cause and gives rise to teleology, this... more
In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the possibility of understanding him as efficient cause. In that case, if God is efficient cause and gives rise to teleology, this must have some existential significance for man. We can ask ourselves therefore whether the knowledge of metaphysics can offer some orientation also for ethics. Yet if this were true, the need would arise to deepen the question of how much the gods love men and what would the nature of their relationship be to natural justice. Given that man is born and lives thanks to the divinity, the conclusion is that two consequences follow: a response of religious thanksgiving is needed but also, that since the will of the divinity desires the good for man, the human search for happiness is the same as the fulfillment of the divine law. All this is explained, to a certain extent, in the context of the friendship between man and the divine.
Research Interests: Religion, Philosophy, Ethics, Philosophy Of Religion, Aristotle, and 17 moreNatural Law, Ancient Religion, Doctrine of God, Happiness, Philosophy Of Friendship, Ancient Greek Religion, Ancient myth and religion, Friendship, Theory of the good life (Philosophy), Causality, God, Gods, Goddesses, Aristotle's Ethics, Philosophy of God, Happiness and Well Being, Divine Providence, Greek and Roman Gods & Goddesses, and History of Philosophy
Among the few publications which consider the Scholastic roots of Brentano’s thinking, an article by Dieter Münch stands out. In it, he claims that the Aristotelian studies of Brentano and his whole philosophical project are inspired by... more
Among the few publications which consider the Scholastic roots of Brentano’s thinking, an article by Dieter Münch stands out. In it, he claims that the Aristotelian studies of Brentano and his whole philosophical project are inspired by the German Neo-Scholastic movement. Münch presents the Neo-Scholastic tendency as an ultra-conservative and reactionary program against modernity. Now, such a description makes almost inexplicable the fact that Brentano, who was educated in this context, could have developed a wholly personal and independent philosophy. To approach this framework objectively, I propose to pay attention to F.J. Clemens, a Neo-Scholastic who influenced Brentano’s way of thinking. It is true that Clemens puts faith above reason and affirms that any conclusion obtained through the power of reason must be discarded when it contradicts faith. However, this is not an ultramontane innovation but simply the traditional theological point of view. He also argues that St. Thomas should be followed as a guide to orient oneself in the process of rational inquiry. Nevertheless, he doesn’t want to understand philosophy as a repetition of Aquinas’ claims; on the contrary, he rather proposes an intelligent use of tradition, which allows us to delve deeper into philosophical truth. For this very reason, he does not discard modernity or condemn it altogether. This perspective is also reflected in the early writings of Brentano, where he showed discontinuity from the Neo-Scholastic school of thought.
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The interest of the young Brentano for the philosophy of Plato is linked to his Aristotelian studies. Brentano understands Aristotle's philosophy in deep continuity with Plato's one. This continuity is clear in one of the most... more
The interest of the young Brentano for the philosophy of Plato is linked to his Aristotelian studies. Brentano understands Aristotle's philosophy in deep continuity with Plato's one. This continuity is clear in one of the most controversial points of Brentano's interpretation of Aristotle: the nature of God and the status of human soul. Brentano finds in both Plato and Aristotle a personal, monotheistic and creationistic God who also creates human soul, which is immortal. This approach is explained in some texts from the youth of Brentano, although there are signs indicating that he sustained it until the end of his life. In his interpretation of Plato's God, we see that Brentano identifies Him with the Idea of Good and the Demiurge. The Idea of Good would have even created the other Platonic Ideas, which should be understood as gods.
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Brentano's introduction of the concept of intentionality into contemporary philosophy was indebted to scholastic sources. Among these, Suárez has not been sufficiently addressed, even though his idea of transcendental relation is relied... more
Brentano's introduction of the concept of intentionality into contemporary philosophy was indebted to scholastic sources. Among these, Suárez has not been sufficiently addressed, even though his idea of transcendental relation is relied upon by Brentano to describe the intentional relation. In addition, in his examination of being as truth in Suárez, Brentano manifests his assumption of the principle of immanence. Finally, this article argues that, even in his reist period, Brentano continued to understand knowledge as a relation.
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A brief summary of the figures of two philosophers whose centenaries occurs in 2017: Francisco Suárez and Franz Brentano. The paper tries to highlight the points in common among them. It emphasizes the importance that Suárez had for the... more
A brief summary of the figures of two philosophers whose centenaries occurs in 2017: Francisco Suárez and Franz Brentano. The paper tries to highlight the points in common among them. It emphasizes the importance that Suárez had for the formation of the young Brentano, whose doctoral thesis was going to be about that Spanish thinker. A Spanish translation of an unpublished manuscript of Brentano on Suarez is also presented.
RETRACTATIO: In this paper I made the mistake of taking a text of Clemens excerpted by Brentano as a personal description by him.
RETRACTATIO: In this paper I made the mistake of taking a text of Clemens excerpted by Brentano as a personal description by him.
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Franz C. Brentano, 'La psicología de Aristóteles, con especial atención a la doctrina del entendimiento agente. Seguida de un apéndice sobre la actividad del Dios aristotélico'. Traducción y presentación de David Torrijos Castrillejo.... more
Franz C. Brentano, 'La psicología de Aristóteles, con especial atención a la doctrina del entendimiento agente. Seguida de un apéndice sobre la actividad del Dios aristotélico'. Traducción y presentación de David Torrijos Castrillejo. Madrid, Ediciones Universidad San Dámaso, 2015, ISBN: 978-84-15027-81-2, xix + 344 pp. Título original: 'Die Psychologie des Aristoteles insbesondere seine Lehre vom ΝΟΥΣ ΠΟΙΗΤΙΚΟΣ. Nebst einer Beilage über das Wirken des Aristotelischen Gottes'. Mainz: Franz Kirchheim, 1867.
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En este opúsculo dedicado a la estética, Brentano parte de sus puntos de vista sobre antropología y teoría del conocimiento para investigar el elemento distintivo de un ser humano genial. Aquello que convierte una obra de arte en una obra... more
En este opúsculo dedicado a la estética, Brentano parte de sus puntos de vista sobre antropología y teoría del conocimiento para investigar el elemento distintivo de un ser humano genial. Aquello que convierte una obra de arte en una obra maestra, la genialidad, ¿está originado por una fuerza sobrehumana, una «inspiración», o bien es un rasgo de la psique del artista?
Franz C. Brentano. 'La genialidad'. Introducción, traducción y notas de David Torrijos-Castrillejo. Serie opuscula philosophica 61. Madrid, Encuentro, 2016, ISBN: 978-84-9055, 66 pp.
Título original: 'Das Genie. Vortrag gehalten im Saale des Ingenieur- und Architektenvereins in Wien'. Leipzig, Duncker & Humblot, 1892.
Franz C. Brentano. 'La genialidad'. Introducción, traducción y notas de David Torrijos-Castrillejo. Serie opuscula philosophica 61. Madrid, Encuentro, 2016, ISBN: 978-84-9055, 66 pp.
Título original: 'Das Genie. Vortrag gehalten im Saale des Ingenieur- und Architektenvereins in Wien'. Leipzig, Duncker & Humblot, 1892.
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This paper presents the Spanish translation of the only two texts of Franz Brentano which deal specifically with St. Thomas Aquinas. The first text is a section about St. Albert the Great and Aquinas in an article published during... more
This paper presents the Spanish translation of the only two texts of Franz Brentano which deal specifically with St. Thomas Aquinas. The first text is a section about St. Albert the Great and Aquinas in an article published during Brentano’s youth, “The History of Ecclesiastical Sciences” (1867). The second text is an article, “Thomas Aquinas” (1908), written at the end of his life. Both texts reveal the immense value that Brentano saw in Aquinas. They also show that he regarded Aquinas mainly as an important interpreter of Aristotle rather than as a philosopher in his own right. Brentano’s approach here also gives us some insight into his own conception of philosophical hermeneutics. The differences between the two texts are evident; for instance, in the second one, there is a Brentano’s manipulation of Aquinas’ thought to justify his leaving the Catholic Faith.
The texts are also preceded by a little introduction of mine.
The references of the texts are «Geschichte der kirchlichen Wissenschaften», in: Johann Adam Möhler (ed.), 'Kirchengeschichte', Band 2 (Regensburg: Manz, 1867), pp. 550-556 and «Thomas von Aquin», 'Neue Freie Presse' 15683 (18/4/1908): 1-5.
The texts are also preceded by a little introduction of mine.
The references of the texts are «Geschichte der kirchlichen Wissenschaften», in: Johann Adam Möhler (ed.), 'Kirchengeschichte', Band 2 (Regensburg: Manz, 1867), pp. 550-556 and «Thomas von Aquin», 'Neue Freie Presse' 15683 (18/4/1908): 1-5.
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«Franz Brentano: Sobre el método en los estudios aristotélicos y sobre el método de la investigación histórica en ámbito filosófico en general». Anales del Seminario de Historia de la Filosofía 33 (2016): 671-688. Spanish translation of... more
«Franz Brentano: Sobre el método en los estudios aristotélicos y sobre el método de la investigación histórica en ámbito filosófico en general». Anales del Seminario de Historia de la Filosofía 33 (2016): 671-688.
Spanish translation of Franz Brentano, «Zur Methode aristotelischen Studien, und zur Methode geschichtlicher Forschung auf philosophischem Gebiet überhaupt», in: 'Über Aristoteles. Nachgelassene Aufsätze', edited by Rolf George, Hamburg: Meiner, 1986, pp. 7-20.
Spanish translation of Franz Brentano, «Zur Methode aristotelischen Studien, und zur Methode geschichtlicher Forschung auf philosophischem Gebiet überhaupt», in: 'Über Aristoteles. Nachgelassene Aufsätze', edited by Rolf George, Hamburg: Meiner, 1986, pp. 7-20.
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A look to the neoscholastic roots of Brentano and his reception of Aquinas. German Neoscholasticism helped Brentano to bild a "scientific" philosophy and to defend the liberty of thought. After some years as a catholic priest, he believed... more
A look to the neoscholastic roots of Brentano and his reception of Aquinas. German Neoscholasticism helped Brentano to bild a "scientific" philosophy and to defend the liberty of thought. After some years as a catholic priest, he believed that Catholic faith was implausible and he tried to support his own position through a bad exegesis of Aquinas.
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In this article, the author explores how Scholasticism could contribute to Brentano's conception about the relationship between faith and reason. It also shows that Brentano partially misunderstood Aquinas' notion of such relationship. In... more
In this article, the author explores how Scholasticism could contribute to Brentano's conception about the relationship between faith and reason. It also shows that Brentano partially misunderstood Aquinas' notion of such relationship. In any case, the specific German Neo-Scholasticism known by Brentano in his youth was not an obstacle to develop a free way of thinking but, on the contrary, it could help him to do it.
Research Interests: Psychology, Philosophy, Metaphysics, Medieval Philosophy, Theology, and 12 morePhenomenology, Franz Brentano, Edmund Husserl, Catholic Theology, Thomas Aquinas, History of Roman Catholicism, Thomism, Scholastic Philosophy, 19th-century German philosophy, Austrian History, Inter-faith Contact and Theology, and Franz Jakob Clemens
A considerable part of the work of Brentano from his youth to the end of his life is concerned with the thought of Aristotle. His peculiar way to access Aristotle makes of Brentano a rather eccentric figure among the nineteenth and early... more
A considerable part of the work of Brentano from his youth to the end of his life is concerned with the thought of Aristotle. His peculiar way to access Aristotle makes of Brentano a rather eccentric figure among the nineteenth and early twentieth century’s Aristotelian scholarship. On the one hand, he doesn’t reject emphasizing the use of philological and historical resources in order to understand ancient texts and indeed he makes extensive use of them himself; on the other hand, he believes that the main guide for the study of ancient philosophy should be a philosophical hermeneutics. Therefore, he develops a sharp criticism against Zeller and other scholars. Is for this reason that Brentano considered medieval scholastics as more appropriate interpreters of classical philosophy than them, in particular Aquinas. In our remarks, we will seek to review the main features of the method for interpreting Aristotle defended by Brentano.
Research Interests: Philology, Philosophy, Plato, Aristotle, Hermeneutics, and 13 morePhenomenology, Franz Brentano, Martin Heidegger, Thomas Aquinas, Doctrine of God, Classical philology, 19th-century German philosophy, Ancient Greek Philosophy, history of ancient Greek philosophy, Eduard Zeller, History of Philosophy, Theodor Gomperz, and Trendelenburg
For Anaxagoras, both before the beginning of the world and in the present, “all is together” and “everything is in everything.” Various modern interpretations abound regarding the identity of this “mixture.” It has been explained as an... more
For Anaxagoras, both before the beginning of the world and in the present, “all is together” and “everything is in everything.” Various modern interpretations abound regarding the identity of this “mixture.” It has been explained as an aggregation of particles or as a continuous “fusion” of different sorts of ingredients. However—even though they are not usually recognized as a distinct group—there are a number of other scholars who, without seemingly knowing each other, have offered a different interpreta- tion: Anaxagoras’ mixture as an “interpenetration” of different ingredients, which are as far-extended as the whole mixture is. As a result, there are different entities occupying the same place at the same time. This explanation assigns to Anaxagoras the same model of mixture which was later used by the Stoics. A new book by Marmodoro helps us to clarify this position.
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The philosophy of Diogenes pays special attention to knowledge. Diogenes bases his thought on the well-known thesis of Parmenides which identifies 'einai' and 'noein', combining it with the 'nous' of Anaxagoras. According to Diogenes, the... more
The philosophy of Diogenes pays special attention to knowledge. Diogenes bases his thought on the well-known thesis of Parmenides which identifies 'einai' and 'noein', combining it with the 'nous' of Anaxagoras. According to Diogenes, the intellect ('noesis') is embodied in the formal features of things and therefore is powerful, like the nous of Anaxagoras. The aim of the following pages is to show, in confrontation with Laks, that 'noesis' does not homogenize the cosmos, but rather it diversifies it.
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Aristotle introduced in the history of the reception of Anaxagoras the term ‘homoiomerous’. This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term... more
Aristotle introduced in the history of the reception of Anaxagoras the term ‘homoiomerous’. This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term ‘homoiomerous’ may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term ‘homoiomerous’ in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense of the two terms involved in it: ‘homoios’ and ‘moira’. In other words, the following questions should be answered: what realities are named parts and to what whole they belong? On the other hand, which similarity do they have to each another and to the whole? The author concludes that the parts are “all things,” which resemble each other and the universe as a whole because, according to Anaxagoras, they are all composed of all things.
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Anaxagoras’ “nous” has a cosmological value. Additionally, it has inspired interesting reflections in order to understand metaphysically the intellect. The question we want to answer is twofold. On one hand, we will inquire whether or... more
Anaxagoras’ “nous” has a cosmological value. Additionally, it has inspired interesting reflections in order to understand metaphysically the intellect. The question we want to answer is twofold. On one hand, we will inquire whether or not Anaxagoras has understood correctly the nature of the intellect. On the other hand, we will discern if our author has understood the peculiarity of consciousness. The answer to these questions will probably be negative. Notwithstanding that, it will be possible to ask whether or not Anaxagoras was able to detect at least the basic elements for a metaphysics of the intellect and, consequently, for an ontology of consciousness.
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An Italian abstract of my thesis, which contains an interpretation of the most important issues of Anaxagoras' philosophy and the early history of his reception (among his disciples, the Academy and, prominently, Aristotle)
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This article aims at clarifying some issues raised by a recent book of Daniel W. Graham about the Presocratic cosmology. It particularly intends to shed some light on the understanding of Anaxagoras’ universe by suggesting some reasons... more
This article aims at clarifying some issues raised by a recent book of Daniel W. Graham about the Presocratic cosmology. It particularly intends to shed some light on the understanding of Anaxagoras’ universe by suggesting some reasons why, despite Graham’s opinion, it is still possible to think that the stars were flat according to him. Another goal is highlighting the importance of the comprehensive physical theory of Anaxagoras, based on a circular motion called perichoresis, which would explain diverse phenomena in a consistent way by introducing simplicity in his cosmology.
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Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous.” This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term... more
Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous.” This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term “homoiomerous” may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term “homoiomerous” in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense of the two terms involved in it: “homoios” and “moira.” In other words, the following questions should be answered: what realities are named parts and to what whole do they belong? On the other hand, which similarity do they have to each another and to the whole? The author concludes that the parts are “all things,” which resemble each other and the universe as a whole because, according to Anaxagoras, they are all composed of all things.
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Feuerbach is known for his unmasking of the concept of God insofar he solved it in a celestial idealization of the human essence. Xenophanes already rejected the popular idea of the gods, which were described as deified human beings. Our... more
Feuerbach is known for his unmasking of the concept of God insofar he solved it in a celestial idealization of the human essence. Xenophanes already rejected the popular idea of the gods, which were described as deified human beings. Our purpose is to compare the process both thinkers followed, because both set the human as the focus of their arguments. Xenophanes’ divinity retained some aspect in common with humans and such a God, despite his diversity from men and his transcendence, is human enough, so that he cannot be taken as a rival of man. Ultimately, one should point out how Christianity fits into this humanistic line of understanding of God and His relationship with man.
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The fifth century BC is one of the most brilliant of Greek history. Pericles, as the leader of a splendid Athens, promoted the entry into his polis of the new scientific movement that until then had developed primarily in Ionia and in the... more
The fifth century BC is one of the most brilliant of Greek history. Pericles, as the leader of a splendid Athens, promoted the entry into his polis of the new scientific movement that until then had developed primarily in Ionia and in the Italian peninsula. However, their research raised suspicions among the Athenians, who regarded it as a risk for traditional religion. In spite of the somewhat flexible and plural character of the Greek religion, in this period three famous trials took place in which different philosophers were tried for impiety: Anaxagoras, Protagoras and Socrates. The controversy between religion and philosophy can lead us to an oversimplification of the facts. Thus, several modern scholars have understood philosophy as an exorcism of myth and therefore as something necessarily guiding to a progressive elimination of the divine from the worldview. We intend to interpret this conflict only as a change in understanding of the divinity, rather than a suppression of it. This has, of course, effects on religion, but it does not drag inevitably to irreligion.
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Presentamos 6 ensayos distintos sobre Platón: el teatro escenico en el Simposium, los paisajes de los textos platónicos, el problema de los dioses, la interpretación derridiana de la escritura, La metafisica de Platón y Alberto Magno y la... more
Presentamos 6 ensayos distintos sobre Platón: el teatro escenico en el Simposium, los paisajes de los textos platónicos, el problema de los dioses, la interpretación derridiana de la escritura, La metafisica de Platón y Alberto Magno y la economía en las Leyes
This article aims to address the widespread thesis according to which medieval scholastics would not handle the idea of fine art. Based on a suggestion by Anzulewicz, the author shows how Albert the Great did understand the peculiarity of... more
This article aims to address the widespread thesis according to which medieval scholastics would not handle the idea of fine art. Based on a suggestion by Anzulewicz, the author shows how Albert the Great did understand the peculiarity of fine arts and put them in close relationship with liberal arts. There are fine arts, such as music, which are sought after for their own sake and can, therefore, be considered as fully liberal. In contrast to them, there are other arts called mechanical, whose purpose is utilitarian. In the third place, there are other arts which, although also possessing some utility, are chosen for their own sake and are therefore partly liberal; we should place fine arts such as architecture in that group. The more art participates in reason and the beauty of the soul, the more it will be fine and liberal. The product is called to be a metaphor for the honest good of virtue. The very contemplation of this beauty embodied by art evokes an aesthetic enjoyment. In this way, we can see that Albert, no less than Aquinas, speaks of the pleasure linked to the contemplation of beauty.
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Boethius represents one of the most important milestones in Christian reflection about fate and providence, especially considering that he takes into account Proclus' contributions to these questions. For this reason, The Consolation of... more
Boethius represents one of the most important milestones in Christian reflection about fate and providence, especially considering that he takes into account Proclus' contributions to these questions. For this reason, The Consolation of philosophy is considered a crucial work for the development of this topic. However, Boethius also exposes his ideas in his commentary on the book that constitutes one of the oldest and most relevant texts on the problem of future contingents, namely Aristotle's De interpretatione. Although St. Thomas refers to Boethius many times in his systematic works and even devotes two commentaries to two of his theological opuscules, it is of special interest that both authors composed a commentary on the abovementioned work by Aristotle. The commentary of Saint Thomas does not interpret the whole book, but it does study the pages about future contingents in dialogue with Boethius. We will study such texts in our presentation. They constitute one of the greatest contributions of Aquinas to the problem of necessity and contingency and therefore to the vexata quaestio of divine intervention in the world and particularly in human free will. Not only Augustin but also Aristotle (read by Boethius) and Nemesius of Emesa will be decisive in Aquinas' perception of this matter.
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RESUMEN El artículo pretende hacer una presentación general de cómo santo Tomás procedía en la exé-gesis de los textos sagrados. Para ello, se concentra en uno de sus comentarios bíblicos más valorados, el del evangelio según san Juan. En... more
RESUMEN El artículo pretende hacer una presentación general de cómo santo Tomás procedía en la exé-gesis de los textos sagrados. Para ello, se concentra en uno de sus comentarios bíblicos más valorados, el del evangelio según san Juan. En la interpretación de la Escritura llevada a cabo por santo Tomás se aprecia la combinación de una gran penetración teológica con un inci-piente desarrollo de algunas técnicas literarias. Destaca también la prioridad del significado literal de la Escritura, aunque esto no lleva a santo Tomás a realizar una hermenéutica mera-mente naturalista de ella. Es parte del sentido literal también que la Escritura sea manifesta-ción del misterio sobrenatural de Dios. Éste es el motivo por el que Dios, el autor principal de la Escritura, ha podido pretender expresar distintas verdades con un solo pasaje. PALABRAS CLAVE: teología escolástica, sentido literal y espiritual, teología medieval, herme-néutica bíblica, exégesis tradicional. ABSTRACT This article intends to offer a general presentation of the way in which Saint Thomas Aquinas proceeded in his exegesis of sacred texts. The author concentrates on one of Aquinas' most estimated biblical commentaries, his Lectura on the Gospel according to St. John. Aquinas combines great theological insight with an incipient development of some literary techniques. In his hermeneutics, he emphasizes the priority of the literal sense of Scripture, although this thesis does not lead him to present a purely natural interpretation. The supernatural mystery of God belongs to the literal sense of Scripture. This is why God, as the principal author of Scripture, might have intended to express different truths even within a single passage. KEY WORDS: scholastic theology, literal and spiritual senses, medieval theology, biblical hermeneutics, traditional exegesis. En los últimos años se ha desarrollado considerablemente el estudio de una faceta del trabajo de santo Tomás de Aquino que había quedado en un segundo
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According to Aquinas, divine omniscience, omnipotence and providence, do not contradict the existence of either true contingency in the natural world or freedom but, on the contrary, they support them. In short, the two peculiarities of... more
According to Aquinas, divine omniscience, omnipotence and providence, do not contradict the existence of either true contingency in the natural world or freedom but, on the contrary, they support them. In short, the two peculiarities of the doctrine of providence in St. Thomas here exposed are: first, that God's will is the ultimate foundation of all contingency (and not merely the deficiency of secondary causes); second, that the divine causality cannot be reduced to any of the two groups of created causes (necessary or contingent) but it is only known to us by analogy.
Research Interests: Philosophy, Metaphysics, Medieval Philosophy, Philosophy Of Religion, Theology, and 14 moreMedieval Studies, Thomas Aquinas, Thomism, Free Will, Dogmatic theology, Aristotle's Commentators, Divine Providence, Predestination, Determinism, Necessity, History of Medieval Philosophy, Contingency, Free will and determinism debate, and History of Philosophy
This article intends to offer a general presentation of the way in which Saint Thomas Aquinas proceeded in his exegesis of sacred texts. The author concentrates on one of Aquinas' most estimated biblical commentaries, his Lectura on the... more
This article intends to offer a general presentation of the way in which Saint Thomas Aquinas proceeded in his exegesis of sacred texts. The author concentrates on one of Aquinas' most estimated biblical commentaries, his Lectura on the Gospel according to St. John. Aquinas combines great theological insight with an incipient development of some literary techniques. In his hermeneutics, he emphasizes the priority of the literal sense of Scripture, although this thesis does not lead him to present a purely natural interpretation. The supernatural mystery of God belongs to the literal sense of Scripture. This is why God, as the principal author of Scripture, might have intended to express different truths even within a single passage.
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In these pages the author intends to examine the idea, quite widespread among Aristotle’s recent scholars, that the method of metaphysics were mainly dialectical. This problem is investigated in Aquinas, who decidedly denies that... more
In these pages the author intends to examine the idea, quite widespread among Aristotle’s recent scholars, that the method of metaphysics were mainly dialectical. This problem is investigated in Aquinas, who decidedly denies that metaphysics uses dialectics because it just provides probability. Metaphysics, unlike dialectics, is not only based on the being of reason but also on the natural being. Therefore, it does not simply constitute a rational game about quiddities, but it studies things in their real actuality and must therefore be supported by evidence. Although Aquinas agrees with Aristotle in affirming that not every science enjoys the same certainty, this fact is due to different reasons. First, all things do not possess the same stability and constancy. Secondly, there is not always a perfect match between the studied matter and the human faculty to ascertain. This match between the object and the subject is the most decisive factor for the certainty of sciences.
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In this paper the author deals with the new development of Metaphysics among American Thomists. In contrast to Gilson, there is revaluation of 'essence' among some authors, insofar form has an instrumental role for the existence of things... more
In this paper the author deals with the new development of Metaphysics among American Thomists. In contrast to Gilson, there is revaluation of 'essence' among some authors, insofar form has an instrumental role for the existence of things (see e.g. Lawrence Dewan). The example of Stephen L. Brock is presented as an alternative to the excessive Apophaticism of some interpretations of Aquinas such as the one of J.-L. Marion.
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Christian theology on the Eucharist, already since the Gospel of John refers to the scarcity and abundance of food, by linking this Sacrament to the hunger suffered by the Israelites in the desert and their further satiation with manna... more
Christian theology on the Eucharist, already since the Gospel of John refers to the scarcity and abundance of food, by linking this Sacrament to the hunger suffered by the Israelites in the desert and their further satiation with manna from heaven. Saint Albert the Great, in his reflection on the Eucharist, includes several ideas taken from his scientific knowledge, especially from Aristotle. These considerations build one of his personal contributions to theological understanding of the spiritualis manducatio that takes place in the Holy Mass. These explanations will be explored in order to understand in which sense the Eucharist is true food and true drink.
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In these pages, we expose the main traits of the doctrine of providence of Saint Albert the Great, according to his systematic works, mainly his Summa of Theology. His discussion follows clearly the guidelines of the Summa of Alexander of... more
In these pages, we expose the main traits of the doctrine of providence of Saint Albert the Great, according to his systematic works, mainly his Summa of Theology. His discussion follows clearly the guidelines of the Summa of Alexander of Hales, in order to delve into the set of problems faced by theological tradition over the centuries. Albert also restates the reflections of different authors like Boethius or Saint John of Damascus and he gives his personal solution to the complex questions of providence, destiny and contingency of the world.
Research Interests: Philosophy, Metaphysics, Medieval Philosophy, Philosophy Of Religion, Medieval History, and 14 moreAristotle, Thomas Aquinas, Doctrine of God, Scholastic Philosophy, Causality, Problem of Evil, Albertus Magnus, Divine Providence, Agency, Determinism, Necessity, Contingency, Free will and determinism debate, and History of Philosophy
A study on the notion of wisdom in Albertus Magnus based on his commentaries on Eth. Nic. «La sabiduría en san Alberto Magno» in: "La sabiduría en Tomás de Aquino. Inspiración y reflexión. Perspectivas filosóficas y teológicas", edited... more
A study on the notion of wisdom in Albertus Magnus based on his commentaries on Eth. Nic.
«La sabiduría en san Alberto Magno» in: "La sabiduría en Tomás de Aquino. Inspiración y reflexión. Perspectivas filosóficas y teológicas", edited by Liliana B. Irizar, Bogotá: Universidad Sergio Arboleda, 2017, ISBN: 978-958-8987-57-6, pp. 33-53.
«La sabiduría en san Alberto Magno» in: "La sabiduría en Tomás de Aquino. Inspiración y reflexión. Perspectivas filosóficas y teológicas", edited by Liliana B. Irizar, Bogotá: Universidad Sergio Arboleda, 2017, ISBN: 978-958-8987-57-6, pp. 33-53.
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Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the final cause of heaven, which by moving strives to imitate the divine rest. Aquinas seems to agree with him. However his... more
Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the final cause of heaven, which by moving strives to imitate the divine rest. Aquinas seems to agree with him. However his interpretation is original and philosophically more satisfactory: God is the efficient cause of the world, not only as creator, but also as it´s ruler. In this way God is also the final cause.
Debió de ser Alejandro de Afrodisia quien introdujo la idea de que el motor inmóvil de Aristóteles era causa eficiente sólo en la medida en que fuera la causa final del alma del cielo que, moviéndose, aspiraba a imitar la quietud divina. Santo Tomás de Aquino parece estar de acuerdo. Sin embargo, su solución es original y logra dar una explicación filosóficamente más coherente: Dios es causa eficiente del mundo no sólo como creador, sino también como su gobernante. Por esa misma razón es también causa final.
Debió de ser Alejandro de Afrodisia quien introdujo la idea de que el motor inmóvil de Aristóteles era causa eficiente sólo en la medida en que fuera la causa final del alma del cielo que, moviéndose, aspiraba a imitar la quietud divina. Santo Tomás de Aquino parece estar de acuerdo. Sin embargo, su solución es original y logra dar una explicación filosóficamente más coherente: Dios es causa eficiente del mundo no sólo como creador, sino también como su gobernante. Por esa misma razón es también causa final.
Research Interests: Philosophy, Metaphysics, Medieval Philosophy, Medieval Literature, Theology, and 18 moreMedieval History, Aristotle, Medieval Studies, Medieval, Medievalism, Medieval Theology, Aquinas, Thomas Aquinas, Doctrine of God, Natural Theology, Proof of God, Aristotle's Commentators, Causality, Albertus Magnus, Philosophy of God, Albert the Great, Divine Providence, and History of Philosophy
Although St. Albert the Great is known for his assimilation of Aristotle’s thought, he holds Plato in high regard. Yet Aristotle largely guides Albert’s understanding of Plato and Aristotelian criticism against him is repeated along... more
Although St. Albert the Great is known for his assimilation of Aristotle’s thought, he holds Plato in high regard. Yet Aristotle largely guides Albert’s understanding of Plato and Aristotelian criticism against him is repeated along Albert’s work. The objections raised in the first book of the Metaphysics are especially recurrent. Therefore to study Albert’s commentary on such objections in some detail, as we do in these pages, has considerable interest. Criticism against Plato focuses on his conception of the universal and the separation of ideas. Moreover, Albert assimilates several platonic doctrines because, like many other Christian authors, he sees in the Timaeus a metaphysical approach, which is susceptible to be combined with his faith. Albert also believes to find a substantial agreement between the views of Plato and Aristotle at various points, including the question of form, despite differences in their expositions.
Research Interests: Philosophy, Metaphysics, Medieval Philosophy, Philosophy Of Religion, Plato, and 8 moreDoctrine of God, Natural Theology, Scholastic Philosophy, Universals, Causality, Ancient Greek Philosophy, Albertus Magnus, and • Plato | Timaios | Calcidius : Timaeus | Boethius : De musica | ars ariithmetica | ars musica | As | Libra | Bessis | Semis | Triens •
«La providence chez Saint-Thomas d’Aquin comme compréhension de la totalité» in: 'Institutions et destitutions de la Totalité. Explorations de l’œuvre de Christian Godin. Actes du colloque des 24-25-26 septembre 2015', edited by Claude... more
«La providence chez Saint-Thomas d’Aquin comme compréhension de la totalité» in: 'Institutions et destitutions de la Totalité. Explorations de l’œuvre de Christian Godin. Actes du colloque des 24-25-26 septembre 2015', edited by Claude Brunier-Coulin, Paris: Orizons, 2016, ISBN: 979-10-309-0089-7, pp. 293-318.
This article deals with the doctrine of providence in Thomas Aquinas based on the thinking of the French philosopher Christian Godin: divine providence would provide an understanding of the “totality” (totalité) that concerns not only the entire universe but also each individual. Aquinas gives an Aristotelian explanation of chance, luck and contingency from the divine perspective. Omniscience, omnipotence and divine providence, however, do not contradict the existence of either true contingency in the natural world or freedom but, on the contrary, they support them. In short, the two peculiarities of the doctrine of providence in St. Thomas here exposed are: first, that God’s will is the ultimate foundation of all contingency (and not merely the deficiency of secondary causes); second, that the divine causality cannot be reduced to any of the two groups of created causes (necessary or contingent) but it is only known to us by analogy.
This article deals with the doctrine of providence in Thomas Aquinas based on the thinking of the French philosopher Christian Godin: divine providence would provide an understanding of the “totality” (totalité) that concerns not only the entire universe but also each individual. Aquinas gives an Aristotelian explanation of chance, luck and contingency from the divine perspective. Omniscience, omnipotence and divine providence, however, do not contradict the existence of either true contingency in the natural world or freedom but, on the contrary, they support them. In short, the two peculiarities of the doctrine of providence in St. Thomas here exposed are: first, that God’s will is the ultimate foundation of all contingency (and not merely the deficiency of secondary causes); second, that the divine causality cannot be reduced to any of the two groups of created causes (necessary or contingent) but it is only known to us by analogy.
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Boethius' conception of divine foreknowledge in his commentary on De interpretatione and the Consolation of philosophy. The author defends that the theological point of view is already present in De int. He also provides some texts by... more
Boethius' conception of divine foreknowledge in his commentary on De interpretatione and the Consolation of philosophy. The author defends that the theological point of view is already present in De int. He also provides some texts by Augustine which signify an alternative Christian inspiration for the Neoplatonic philosophical principles that Boethius uses.
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The author tries to expose the reception of Aristotelian philosophy among the first Greek Churchfathers, from St. Justin to the 'Refutatio'. There are some interesting points concerning the doxographical tradition, specially relating to... more
The author tries to expose the reception of Aristotelian philosophy among the first Greek Churchfathers, from St. Justin to the 'Refutatio'. There are some interesting points concerning the doxographical tradition, specially relating to the Aristotelian idea of God.
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This article examines the notion of providence in the thought of St Justin martyr. First, it is shown the relevance of the question for St Justin, since it was an important topic in his time. Secondly, the comparison to the philosophical... more
This article examines the notion of providence in the thought of St Justin martyr. First, it is shown the relevance of the question for St Justin, since it was an important topic in his time. Secondly, the comparison to the philosophical context provides a more complete view of St Justin’s position. Thirdly, the notion of providence is considered in the whole of St Justins’ thought. So, the author can conclude that Christian philosophy requires a particular providence which nevertheless allows human and angelic free will. The history of salvation plays also an essential role in the understanding of providence, because some past and future facts (such as original sin or Incarnation) condition the choices of providence at the present.
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This article studies the issue of natural knowledge of God in the Bible verses which speak most explicitly about it: Romans 1,18-32. 'Natural knowledge' means here knowledge accessible to all men by virtue of their innate forces, possible... more
This article studies the issue of natural knowledge of God in the Bible verses which speak most explicitly about it: Romans 1,18-32. 'Natural knowledge' means here knowledge accessible to all men by virtue of their innate forces, possible even for those who have not partaken in the biblical revelalion. St. Paul's passage is compared with Wisdom 13-15, which shares many doctrinal points with it. The Pauline discourse, though inserted into a theological reasoning within the perspective of faith, represents a truly philosophical discussion for the social context in which it occurs. St. Paul presents his approach to God's reality with rational consistence, by emphasizing the central role of human freedom in this itinerary.
Research Interests: Philosophy, Metaphysics, Philosophy Of Religion, New Testament, Early Christianity, and 10 moreDoctrine of God, Natural Theology, New Testament and Christian Origins, Apostle Paul and the Pauline Letters, Proof of God, Dogmatic theology, Ancient Greek Philosophy, Wisdom Literature, Pauline Theology, and Pauline studies
This article exposes the concept of "second" Salamanca's School, i.e. the followers of Vitoria in a second generation that teach in Salamanca during the last years of the sixteenth century and the first years of the seventeenth. The... more
This article exposes the concept of "second" Salamanca's School, i.e. the followers of Vitoria in a second generation that teach in Salamanca during the last years of the sixteenth century and the first years of the seventeenth. The author shows that there is an important continuity among the first and the second School and revisits the aspects which have been seen as negative for the School: the developing of metaphysics and the De Auxiliis controversy. The metaphysics as such cannot be considered as a negative aspect and the De Auxiliis controversy has also some positive aspects, although it supposed a fatal tendency which determined the end of the School.
Research Interests: Philosophy, Metaphysics, Ontology, Philosophy Of Religion, Theology, and 12 moreCatholic Theology, History of Roman Catholicism, Thomism, Scholastic Philosophy, Nominalism, Francisco de Vitoria, Francisco Suárez, Luis de Molina, University, Escuela de Salamanca, Domingo Bañez, and School of Salamanca
Against an interpretation of Saint Thomas Aquinas's thought that understands the divine motion of the created will only providing a generic impulse to it, in this article is defended that God moves specifically for every good choice. This... more
Against an interpretation of Saint Thomas Aquinas's thought that understands the divine motion of the created will only providing a generic impulse to it, in this article is defended that God moves specifically for every good choice. This motion doesn't prevent at all the contingency of creatures and neither freedom of choice. Is also shown how Báñez's thought is quite faithful to Saint Thomas in this and doesn’t intend anything else but simply to make it known and defend it from molinists misinterpretations. That’s why is shown that the divine motion of the will doesn't make God responsible for sin, especially since that would only be possible if divine causality were not the action of the eternal God, who is outside the created causality.
Research Interests: Philosophy, Metaphysics, Medieval Philosophy, Philosophy Of Religion, Aristotle, and 12 moreRenaissance Humanism, Thomas Aquinas, History of Roman Catholicism, Thomism, Free Will, Dogmatic theology, Second Scholasticism, Molinism, Predestination, Freewill and Determinism, Domingo Bañez, and Contingency
This article intends to examine the problematic question of the ontological status of “physical premotion,” that is, the divine motion of created free will. This idea was developed by the Dominican Báñez and was strongly criticised by the... more
This article intends to examine the problematic question of the ontological status of “physical premotion,” that is, the divine motion of created free will. This idea was developed by the Dominican Báñez and was strongly criticised by the Jesuit Suárez. Suárez’s description of physical premotion shows that he gradually conditioned the debate in a way which compelled to see the premotion as an entity different from the creator and the free agent. Several texts of Suárez are also reviewed in discussion with a recent study of Matava. Finally, the article concludes that Báñez follows the main lines of the thought of Aristotle and Aquinas; consequently, he does not believe that the divine motion has any other effect in the world than that of the free action of the created agent.
RETRACTATIO: In this paper I attributed to Suárez the negation of divine motion, as if he reduced it to divine conservation. But Suárez did not sustain this doctrine.
RETRACTATIO: In this paper I attributed to Suárez the negation of divine motion, as if he reduced it to divine conservation. But Suárez did not sustain this doctrine.
Research Interests: Philosophy, Metaphysics, Philosophy Of Religion, Jesuit history, Spanish philosophy, and 18 moreCausation, Thomas Aquinas, Doctrine of God, Scholastic Philosophy, Free Will, Dogmatic theology, Francisco Suárez, Divine Providence, De Auxiliis Controversy, Jesuits, Siglo XVI, Predestination, Escuela de Salamanca, Domingo Bañez, Freedom, Omnipotence, Anthopology, and Dominican Order
This unpublished manuscript of the Spanish Dominican Domingo Báñez reflects his personal account of the proceedings held during July 1602 in Valladolid in defense of his own doctrine against suspicious theses formulated by some Jesuits... more
This unpublished manuscript of the Spanish Dominican Domingo Báñez reflects his personal account of the proceedings held during July 1602 in Valladolid in defense of his own doctrine against suspicious theses formulated by some Jesuits from Alcalá de Henares the previous March. The Jesuits denied that the adhesion of faith to the Roman Pontiff included him as a specific man, e.g. Pope Clement VIII. In support of their thesis, they provided the authority of Báñez. The Dominican theologian clarified in Valladolid that the fact that Clement VIII was Pope did belong to the faith indeed but not in a primary and immediate sense, although this was later supported by other Jesuits in a third session held a few days later, again in Valladolid.
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Spanish translation of Cajetan’s commentary on quaestiones 22 and 116 of the first part of the Summa. The translator precedes the text of Cajetan with a broad introduction in which he compares the views of the author with the... more
Spanish translation of Cajetan’s commentary on quaestiones 22 and 116 of the first part of the Summa. The translator precedes the text of Cajetan with a broad introduction in which he compares the views of the author with the interpretation of the same problems by Báñez in the context of the De Auxiliis controversy. According to the translator, Báñez would have been more faithful to the thought of Saint Thomas than Cajetan. However, the core of the contribution of this great commentator will also be assumed by Báñez; it was so important for him that he implicitly quoted it in his last words.
Research Interests: Philosophy, Theology, Renaissance Humanism, Thomas Aquinas, Free Will, and 13 moreDivine Providence, Early Modern Philosophy, Cardinal Cajetan, De Auxiliis Controversy, Determinism, Freewill and Determinism, Escuela de Salamanca, Necessity, St Thomas Aquinas, Divine foreknowledge, Contingency, Free will and determinism debate, and Determinismo teológico y el problema del mal
This article deals with the historical position of Domingo Báñez in the De Auxiliis Controversy. He was a protagonist of the beginning of the dispute and his name was used by the defenders of Luis de Molina to describe the traditional... more
This article deals with the historical position of Domingo Báñez in the De Auxiliis Controversy. He was a protagonist of the beginning of the dispute and his name was used by the defenders of Luis de Molina to describe the traditional Thomist account on divine providence and free will; even today, many Thomists use the name of Báñez to designate their own position. This article tries to determine his personal opinion regarding the ontology of physical premotion without presupposing the later development of Bañecian doctrine. Most Thomists conceive it as a kind of entity inherent in the creature, but Báñez did not interpret it this way in his own account. According to him, God moves the created will so that the free human act is the first new entity in the creature, and it is produced by both God and created free will.
Research Interests: Philosophy, Metaphysics, Philosophy Of Religion, Theology, Renaissance Humanism, and 13 moreThomas Aquinas, Scholastic Philosophy, Free Will, Doctrines of Grace, Libertarianism, Roman Catholicism, De Auxiliis Controversy, Molinism, Predestination, Determinism, Luis de Molina, Freewill and Determinism, and Domingo Bañez
This article intends to describe the central themes of Millán-Puelles' thought. The fundamental intuitions of his youth remain over the course of his life and mark a line of creative and personal thinking between Phenomenology and... more
This article intends to describe the central themes of Millán-Puelles' thought. The fundamental intuitions of his youth remain over the course of his life and mark a line of creative and personal thinking between Phenomenology and classical philosophy, mainly Thomism. He elaborates a metaphysics of knowledge with a vigorous defence of spontaneous realism. His defence of the real leads him to grant special importance to the study of the unreal. Likewise, he is interested in practical problems, which in his view are intimately linked with metaphysical ones.
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Heidegger’s famous critique of the onto-theo-logy accuses the whole Western metaphysics of having led us to a “forgetfulness of being.” The following pages pay attention to two attempts to respond to this attack: Marion’s, who prefers,... more
Heidegger’s famous critique of the onto-theo-logy accuses the whole Western metaphysics of having led us to a “forgetfulness of being.” The following pages pay attention to two attempts to respond to this attack: Marion’s, who prefers, with Heidegger, to liberate God from the realms of being; Gilson’s, who attributed to Thomas Aquinas a natural theology in a certain discontinuity with classical metaphysics. Secondly, this article intends to propose a clearer continuity between the Christian concept of God and Aristotelian ontology in particular, which is itself open.
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In this paper, I try to show how the intellect and the reality go together by a metaphysical analysis of the intellectual potency. According to the classical think, there is a true ‘idealist’ way to considerate the intellect. In the... more
In this paper, I try to show how the intellect and the reality go together by a metaphysical analysis of the intellectual potency. According to the classical think, there is a true ‘idealist’ way to considerate the intellect. In the divine intellect there is —ontologically— all being that is present —logically— in God’s mind.
Reseña de Luis-Fernando Valdés, 'Scripta Theologica' 43 (2011), p. 490:
"David Torrijos Castrillejo, 'Más allá de Aristóteles: un análisis metafísico del entendimiento', pp. 343-364. Torrijos Castrillejo aporta un artículo que versa sobre las implicaciones ontológicas del conocimiento divino, según Aristóteles. El Autor asume (siguiendo a Tomás de Aquino) como verdadera la afirmación aristotélica sobre la naturaleza del Motor Inmóvil, según la cual la esencia de éste se identifica con su propio pensamiento, y de este modo trata de mostrar dos implicaciones que afectan al ser: a) El entendimiento divino no conoce, originariamente, nada distinto de sí, de tal suerte que el acto de conocer no se distingue de su propia naturaleza (p. 358); b) En tanto que el ser en su estado más perfecto (el ser de Dios, a saber) es primordialmente cognoscitivo, el acto de ser no es principalmente algo fáctico, sino autoconsciente, al menos en su origen (p. 359)."
Reseña de Luis-Fernando Valdés, 'Scripta Theologica' 43 (2011), p. 490:
"David Torrijos Castrillejo, 'Más allá de Aristóteles: un análisis metafísico del entendimiento', pp. 343-364. Torrijos Castrillejo aporta un artículo que versa sobre las implicaciones ontológicas del conocimiento divino, según Aristóteles. El Autor asume (siguiendo a Tomás de Aquino) como verdadera la afirmación aristotélica sobre la naturaleza del Motor Inmóvil, según la cual la esencia de éste se identifica con su propio pensamiento, y de este modo trata de mostrar dos implicaciones que afectan al ser: a) El entendimiento divino no conoce, originariamente, nada distinto de sí, de tal suerte que el acto de conocer no se distingue de su propia naturaleza (p. 358); b) En tanto que el ser en su estado más perfecto (el ser de Dios, a saber) es primordialmente cognoscitivo, el acto de ser no es principalmente algo fáctico, sino autoconsciente, al menos en su origen (p. 359)."
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The influence of St. Teresa of Jesus in St. Josemaría Escrivá de Balaguer is well known, but it was especially stressed in his writings. This paper concentrates on the most famous book of St. Josemaría, The Way. The presence of Teresian... more
The influence of St. Teresa of Jesus in St. Josemaría Escrivá de Balaguer is well known, but it was especially stressed in his writings. This paper concentrates on the most famous book of St. Josemaría, The Way. The presence of Teresian thought in this work is researched, considering the way Escrivá integrates it in his personal doctrine, and particularly how he adopts it in order to establish the cornerstone of his message: contemplation in daily life.
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Gilberto Porretano desempeña un papel cardinal en la recepción de Boecio en la Edad Media. Es el gran comentador de sus obras teológicas en las cuales se trata de bosquejar —por así decir— algo equivalente a un nuevo Órganon para las... more
Gilberto Porretano desempeña un papel cardinal en la recepción de Boecio en la Edad Media. Es el gran comentador de sus obras teológicas en las cuales se trata de bosquejar —por así decir— algo equivalente a un nuevo Órganon para las ciencias sagradas. Precisamente por esta razón es grande el interés que revisten tales obras de Boecio así como sus comentarios de Gilberto, también para la filosofía. Es notoria, por ejemplo, la introducción en los comentarios del Porretano de la célebre distinción entre la esencia como quo est y el sujeto o sustrato como quod est, que está a la base de la distinción entre acto de ser y esencia en las reflexiones de san Alberto Magno y santo Tomás de Aquino. En el opúsculo que presentamos esta distinción se halla plenamente operante. El escrito en cuestión es conocido hoy en día como el segundo libro del Comentario al tratado sobre la Trinidad de Boecio, cuya primera parte es mucho más extensa. Sin embargo, ha circulado también como una obrita aparte bajo el título 'De predicatione'. Su objetivo es elucidar si deben predicarse «sustancialmente» los nombres referentes a las personas divinas en cuanto tales («Padre», «Hijo», «Espíritu Santo»), así como los términos que expresan las peculiaridades de éstas («paternidad», «filiación», etc.). La cuestión que está en juego es hacer justicia a la fe cristiana que confiesa tres sujetos personales en Dios, a la vez que se respetan las verdades adquiridas a través de la lógica. No cabe duda que Dios es una sola sustancia, una sola realidad. Sin embargo, este ser se predica de tres personas. Ahora bien, ¿estos sujetos son también predicables de la divinidad?, ¿constituye un predicado sustancial el nombre propio de tales personas? Si se dice que «el Padre es Dios», «el Hijo es Dios», etc. y, a la vez, sólo existe una sustancia divina, entonces, ¿qué valor entitativo poseen los términos que enuncian los tres sujetos divinos? La solución que la Tradición eclesiástica ha dado a este problema ha sido el recurso al concepto de «relación», puesto que los nombres de «Padre», «Hijo» y «Espíritu santo» hacen referencia a determinadas relaciones entre las tres personas divinas. Ahora bien, ¿cuál es la naturaleza de esta relación? Aquí es donde entra una peculiaridad de la obra del Porretano (nn. 59ss.). Evidentemente, aquello que Gilberto pretende evitar es afirmar que cada una de las per-sonas divinas sea una sustancia divina distinta y así introducir división en Dios.
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Spanish translation of Theophrastus' Metaphysics, with Greek text of Laks-Most
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FRANCISCO JAVIER RUBIO HÍPOLA, La fundación ontológica del acto operativo en el tomismo contemporáneo. Un análisis comparativo y una propuesta de solución. Roma: Ateneo Pontificio Regina Apostolorum, 2018, 484 pp. ISBN: 978-8896990421... more
FRANCISCO JAVIER RUBIO HÍPOLA, La fundación ontológica del acto operativo en el tomismo contemporáneo. Un análisis comparativo y una propuesta de solución. Roma: Ateneo Pontificio Regina Apostolorum, 2018, 484 pp. ISBN: 978-8896990421
Presentamos el primer libro de Rubio Hípola, profesor en la Universidad Francisco de Vitoria de Madrid. Se trata de la publicación de su tesis doctoral en filosofía. La obra lleva a cabo un análisis comparativo de tres "figuras" del tomismo contemporáneo fijándose en cómo estudia cada una de ellas la constitución del acto operativo. De este modo se fija la atención en un aspecto central de la metafísica tomista: el acto de ser y la esencia, así como su relación con el acto segundo. La noción de "figura" está tomada de Alain Contat (48) con el propósito de identificar distintos planteamientos dentro de un movimiento intelectual de gran envergadura como es el tomismo. El autor escoge tres, aunque es consciente de estar dejando fuera algunos otros que también serían dignos de atención, como el de la Escuela de Barcelona que alaba en repetidas ocasiones. Las tres figuras a las que se refiere son el "tomismo formalista", el "tomismo trascendental" y el "tomismo intensivo". Por tomismo "formalista" se refiere Rubio a la tradición escolástica que ve personalizada de una manera particular en Juan de santo Tomás, aunque el autor que es tomado en el libro para representarlo es Jacques Maritain. Del tomismo trascendental se estudia a Maréchal, mientras que el representante del tomismo intensivo es Cornelio Fabro (formarían parte de este grupo otros autores como Étienne Gilson). Este plan de trabajo proporciona un esquema muy claro a la obra, dedicando, después de una introducción, una parte a cada uno de estos autores y rematándola con una conclusión general. En cada una de estas partes se examina primero la biografía de cada autor, después se enfoca su planteamiento metafísico localizando el punto de partida de su pensamiento en dicha disciplina, para acabar por fin examinando una serie de "aporías" en las cuales emergen los problemas principales que se quieren estudiar.
Presentamos el primer libro de Rubio Hípola, profesor en la Universidad Francisco de Vitoria de Madrid. Se trata de la publicación de su tesis doctoral en filosofía. La obra lleva a cabo un análisis comparativo de tres "figuras" del tomismo contemporáneo fijándose en cómo estudia cada una de ellas la constitución del acto operativo. De este modo se fija la atención en un aspecto central de la metafísica tomista: el acto de ser y la esencia, así como su relación con el acto segundo. La noción de "figura" está tomada de Alain Contat (48) con el propósito de identificar distintos planteamientos dentro de un movimiento intelectual de gran envergadura como es el tomismo. El autor escoge tres, aunque es consciente de estar dejando fuera algunos otros que también serían dignos de atención, como el de la Escuela de Barcelona que alaba en repetidas ocasiones. Las tres figuras a las que se refiere son el "tomismo formalista", el "tomismo trascendental" y el "tomismo intensivo". Por tomismo "formalista" se refiere Rubio a la tradición escolástica que ve personalizada de una manera particular en Juan de santo Tomás, aunque el autor que es tomado en el libro para representarlo es Jacques Maritain. Del tomismo trascendental se estudia a Maréchal, mientras que el representante del tomismo intensivo es Cornelio Fabro (formarían parte de este grupo otros autores como Étienne Gilson). Este plan de trabajo proporciona un esquema muy claro a la obra, dedicando, después de una introducción, una parte a cada uno de estos autores y rematándola con una conclusión general. En cada una de estas partes se examina primero la biografía de cada autor, después se enfoca su planteamiento metafísico localizando el punto de partida de su pensamiento en dicha disciplina, para acabar por fin examinando una serie de "aporías" en las cuales emergen los problemas principales que se quieren estudiar.
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ANA MARÍA C. MINECAN, Fundamentos de física aristotélica: La estructura del cosmos y su ciencia. Madrid: Antígona, 2018, 158 pp. ISBN: 978-84-16923-44-1 Ana María C. Minecan obtuvo el Premio Extraordinario de doctorado por su tesis,... more
ANA MARÍA C. MINECAN, Fundamentos de física aristotélica: La estructura del cosmos y su ciencia. Madrid: Antígona, 2018, 158 pp. ISBN: 978-84-16923-44-1
Ana María C. Minecan obtuvo el Premio Extraordinario de doctorado por su tesis, presentada en 2015, sobre la Recepción de la física de Aristóteles por Tomás de Aquino (Universidad Complutense de Madrid). Desde entonces, además de un buen número de artículos, ha publicado también el volumen De la eternidad de los astros a la génesis del universo: Un recorrido por la cosmología de la baja Edad Media (Murcia: Diego Marín, 2017). Aquí presentamos otra cristalización de sus investigaciones en estos últimos años: una introducción a la filosofía natural de Aristóteles. No sólo pretende iniciarnos al libro de la Física, sino, en general, a las concepciones del filósofo griego sobre filosofía de la naturaleza. De tal modo, esta obra viene a suplir la carencia en español de una introducción general a este aspecto capital del pensamiento de Aristóteles. Es un libro pensado como "introducción" en que la autora puede prescindir de una confrontación constante con distintas interpretaciones, problemas de tipo filológico y otros impedimentos que suelen desmoralizar a quienes pretenden iniciarse en las lides del pensamiento antiguo. Esto no significa que ignore la bibliografía pertinente al respecto, aunque se echan en falta textos muy conocidos como The Cambridge Companion to Aristotle (Cambridge: Cambridge UP, 1995), edi-tado por Barnes, o el menos conocido pero más reciente Aristoteles-Handbuch (Stuttgart: Metzler, 2011), editado por Rapp; en particular, sorprende la ausencia del clásico estudio de A. Mansion, Introduction à la Physique Aristotélicienne, aunque es cierto que su primera edición data del ya bastante lejano 1913. En el libro se abordan, como decimos, los problemas físicos principales estudiados por Aristóteles.
Ana María C. Minecan obtuvo el Premio Extraordinario de doctorado por su tesis, presentada en 2015, sobre la Recepción de la física de Aristóteles por Tomás de Aquino (Universidad Complutense de Madrid). Desde entonces, además de un buen número de artículos, ha publicado también el volumen De la eternidad de los astros a la génesis del universo: Un recorrido por la cosmología de la baja Edad Media (Murcia: Diego Marín, 2017). Aquí presentamos otra cristalización de sus investigaciones en estos últimos años: una introducción a la filosofía natural de Aristóteles. No sólo pretende iniciarnos al libro de la Física, sino, en general, a las concepciones del filósofo griego sobre filosofía de la naturaleza. De tal modo, esta obra viene a suplir la carencia en español de una introducción general a este aspecto capital del pensamiento de Aristóteles. Es un libro pensado como "introducción" en que la autora puede prescindir de una confrontación constante con distintas interpretaciones, problemas de tipo filológico y otros impedimentos que suelen desmoralizar a quienes pretenden iniciarse en las lides del pensamiento antiguo. Esto no significa que ignore la bibliografía pertinente al respecto, aunque se echan en falta textos muy conocidos como The Cambridge Companion to Aristotle (Cambridge: Cambridge UP, 1995), edi-tado por Barnes, o el menos conocido pero más reciente Aristoteles-Handbuch (Stuttgart: Metzler, 2011), editado por Rapp; en particular, sorprende la ausencia del clásico estudio de A. Mansion, Introduction à la Physique Aristotélicienne, aunque es cierto que su primera edición data del ya bastante lejano 1913. En el libro se abordan, como decimos, los problemas físicos principales estudiados por Aristóteles.
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Book review on the last volume of Millán-Puelles' Complete Works
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Presentamos la última obra salida de la pluma de Pérez de Laborda, en la que presenta el conjunto de su pensamiento más maduro. De acuerdo con el estilo al que nos tiene acostumbrados, nos proporciona un libro bastante fuera de lo común,... more
Presentamos la última obra salida de la pluma de Pérez de Laborda, en la que presenta el conjunto de su pensamiento más maduro. De acuerdo con el estilo al que nos tiene acostumbrados, nos proporciona un libro bastante fuera de lo común, pro-fundamente personal, bien distante de los trabajos académicos al uso. Para empezar, el marco. Pese a insistir en que la obra no pretende abandonar el campo de la filosofía, lo cierto es que buena parte del pensamiento expuesto está articulado en torno a la Encarnación, para desembocar al final en la Trinidad. Sin duda, dirá Pérez de Labor-da, él no pretende ser un teólogo, sino tan sólo un " filósofo católico " (p. 387) que, al reflexionar sobre su experiencia íntegra de Dios, no puede desestimar su encuentro cristiano con éste. Pero no veo cómo meditar sobre el Dios trinitario que nos ha sido revelado por Jesucristo sea hacer otra cosa que teología. De la misma manera, por más que Heisenberg fuese físico de profesión, cuando pensaba filosóficamente sobre la causalidad procedía como metafísico y cuando su reflexión versaba acerca de los huevos fritos, lo hacía como cocinero. Con más razón aun se debe llamar a esto teo-logía, pues cabe hablar con raciocinios filosóficos en un discurso teológico pero no viceversa. Pero estas sutilezas tan sólo interesan a los católicos, cuyas razones podrían ser interpretadas hoy en día por los pensadores no cristianos como meramente filo-sóficas, dado el estado actual de la filosofía. Sea como fuere, en muchos momentos el enfoque del libro resulta no sólo teológico, sino incluso místico. Tampoco en esta afirmación hay el menor atisbo de crítica, sino que se advierte en ello un indicio de una de las características principales de la obra, a saber, la viviente inserción del autor en los pensares a los cuales se dedica. He aquí una buena prueba de la puesta en práctica de la por él defendida " filosofía de la carne ". Tratemos de exponer los contenidos principales del libro sin ceñirnos a la divi-sión en diecinueve capítulos (más un " Añadido final sin numerar ") en que se segmenta la obra. El mensaje de fondo posee gran unidad y dichos apartados podrían despistar-nos de ella. Pérez de Laborda sorprende al lector en el título mismo: se tratará sobre el Dios " que hay " , rehusando deliberadamente hablar sobre la " existencia " de éste. Al parecer, el " hay no reduce el quien a cosa " mientras que " el existe afirma únicamente lo más elemental de la conjugación del hay: un puro haberlo " (p. 30). En las páginas iniciales explica que asumir el término " existencia " prejuzgaría una concepción en la cual las esencias de las cosas estarían del todo determinadas en cierto cielo inteligible (la mente de Dios acaso: pp. 79-86) y tan sólo les faltaría el darse fáctico en el mundo. Esta filosofía es calificada de " esencialismo " (p. 37). Por el contrario, decir " hay Dios " es una " afirmación narrativa " porque incluye nuestra experiencia y nos sitúa a nosotros junto a ese Dios que hay (p. 99).
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Research Interests: Religion, Christianity, Philosophy, Metaphysics, Philosophy Of Religion, and 15 moreAtheism, Posthumanism, Friedrich Nietzsche, Ecology, Doctrine of God, Humanism, Transhumanism/Posthumanism, Religious Studies, Henri de Lubac, Human nature, New Humanism, Antihumanism, Michel Focault, Hebrew Bible/Old Testament, and Rémi Brague
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Rüdiger Arnzen, ed. "Averroes on Aristotle’s Metaphysics. An Annotated Translation of the So-Called Epitome (Epitome in Aristotelis Metaphysicorum libros)", Editioni curandae praeest Gerhard Endreß. Vol. XXXV, Averrois Opera, Series A, Averroes Arabicus, Walter de Gruyter, Berlin, 2010, vi + 378 pp.more
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"This work is, as the subtitle indicates, a commentary on the fragments of the lost dialogue entitled On philosophy. It is worthy to be noted the study of the context of the fragments. The personal understanding of the concept of theos... more
"This work is, as the subtitle indicates, a commentary on the fragments of the lost dialogue entitled On philosophy.
It is worthy to be noted the study of the context of the fragments. The personal understanding of the concept of theos and theios in Aristotle is also interesting."
It is worthy to be noted the study of the context of the fragments. The personal understanding of the concept of theos and theios in Aristotle is also interesting."
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"Rego compares Aristotle with a contemporary philosopher, Antonio Livi. He searchs his realist Theory, which stands under the name of "philosophy of common sense or alethic logic," in Aristotelian philosophy. So he looks for the material... more
"Rego compares Aristotle with a contemporary philosopher, Antonio Livi. He searchs his realist Theory, which stands under the name of "philosophy of common sense or alethic logic," in Aristotelian philosophy. So he looks for the material logic in Aristotle.
The first part deals with the common sense in the methodology of Aristotle, while the second reviews the verification of the five judgments implicitly made by common sense according to Livi."
The first part deals with the common sense in the methodology of Aristotle, while the second reviews the verification of the five judgments implicitly made by common sense according to Livi."
Research Interests: Philosophy, Metaphysics, Epistemology, Tacit Knowledge, Aristotle, and 11 moreMetaphysics of Consciousness, Anthropology of Knowledge, Epistemology (Anthropology), Metaphysics of Mind, Metaphysics of Science, Metaphysics of Language, Ancient Greek Rhetoric, Ancient Greek Philosophy, Ancient Metaphysics, Common Sense Philosophy, and Common Sense
A document which includes the links to some of my talks uploaded to the internet.
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Handout of my speach about Brentano as Aristotelian (4/9/2015)
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Estas páginas pretenden llevar a cabo una comprensión del pensamiento de Heráclito dentro de un espíritu aristotélico. Se pretende mostrar que allí ya se hallan esbozados ciertos temas que serán desarrollados por el Estagirita, como la... more
Estas páginas pretenden llevar a cabo una comprensión del pensamiento de Heráclito dentro de un espíritu aristotélico. Se pretende mostrar que allí ya se hallan esbozados ciertos temas que serán desarrollados por el Estagirita, como la predicación pros hen del ser o una concepción más elevada de la divinidad.
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Se trata de un pequeño estudio sobre el problema del mal radical en Kant. La naturaleza del mal como algo inserto en el mismo yo manifiesta una cierta irrevocabilidad del mal a la vez que es un signo de algunas de las limitaciones del... more
Se trata de un pequeño estudio sobre el problema del mal radical en Kant. La naturaleza del mal como algo inserto en el mismo yo manifiesta una cierta irrevocabilidad del mal a la vez que es un signo de algunas de las limitaciones del sistema kantiano.
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A review of Spanish philosopher Antonio Millán-Puelles' book “La estructura de la subjetividad”. He shows that the human consciousness is a consciousness sited in a finite being and no Idealism is allowed (nor transcendental Idealism).... more
A review of Spanish philosopher Antonio Millán-Puelles' book “La estructura de la subjetividad”. He shows that the human consciousness is a consciousness sited in a finite being and no Idealism is allowed (nor transcendental Idealism).
Estas páginas resumen la primera parte de la obra del filósofo español del s. XX, Antonio Millán-Puelles, "La estructura de la subjetividad". Éste lleva a cabo un estudio de la capacidad cognoscitiva humana desde un punto de vista metafísico. Pone de manifiesto la radical finitud de la conciencia, que no puede comprenderse bajo ninguna forma de idealismo (tampoco trascendental). La conciencia humana es siempre una conciencia dada en un ser finito (y corpóreo) y esto hace que posea una serie de características peculiares; en concreto, la imposibilidad de un autoconocimiento directo.
Al final se añade un excursus que habla sobre la concepción del concepto de ente y los grados de abstracción.
Estas páginas resumen la primera parte de la obra del filósofo español del s. XX, Antonio Millán-Puelles, "La estructura de la subjetividad". Éste lleva a cabo un estudio de la capacidad cognoscitiva humana desde un punto de vista metafísico. Pone de manifiesto la radical finitud de la conciencia, que no puede comprenderse bajo ninguna forma de idealismo (tampoco trascendental). La conciencia humana es siempre una conciencia dada en un ser finito (y corpóreo) y esto hace que posea una serie de características peculiares; en concreto, la imposibilidad de un autoconocimiento directo.
Al final se añade un excursus que habla sobre la concepción del concepto de ente y los grados de abstracción.