Sitio sobre Santo Tomás de Aquino -su vida, su obra, su filosofía y sus discípulos- que reemplaza a los anteriores www.Geocities.com/Tomistas y StThAquinas.8m.com (en internet desde Agosto de 1999)
martes, 17 de julio de 2012
jueves, 12 de julio de 2012
Sobre exposiciones de la Dra. Donadío y del Pbro. Méndez en el Vaticano
Miercoles 11 Jul 2012 | 09:57 am
Buenos Aires (AICA):
Recientemente se desarrolló en el Vaticano la Asamblea de la Pontificia
Academia de Santo Tomás de Aquino, a la que, además de Mons. Héctor
Aguer, asistieron, en calidad de socios ordinarios, dos integrantes de
la Sociedad Tomista Argentina: su presidenta, Dra. María Celestina
Donadío Maggi de Gandolfi, y el Pbro Dr. Julio Raúl Méndez. Ambos
académicos argentinos expusieron en la sesión dedicada a analizar la
encíclica Veritatis Splendor con especial referencia a las doctrinas
tomasianas que la inspiran.
[LEER MAS]
martes, 10 de julio de 2012
"Averroes y Aquino sobre la naturaleza dialéctica de la Teología reveleda" (fragmento)
Is Theology a Science or is it Dialectical? St. Thomas' Nuanced Position
The following is an excerpt
from a paper I recently presented at a conference titled Saint Thomas d'Aquin et ses sources Arabs / Aquinas and the Arabs at the Sorbonne in Paris (which is, coincidentally,
the modern successor institution of the medieval University of Paris, where St.
Thomas taught). The title of the paper was: "Averroes and Aquinas on the Dialectical Nature of Revealed Theology."
Abstract
Two of the
greatest Aristotelian commentators, Averroes and Aquinas, used the Aristotelian
distinction between demonstrative, dialectical, and rhetorical discourses to
assign an epistemological status to religious or theological knowledge, that
is, to conclusions drawn from revelation. But their respective views on this
point turned out to be very different, even opposite. Averroes considered
religious knowledge to be dialectical in nature, whereas Aquinas believed
revealed Christian theology to be a demonstrative science. The author shows
that both of these greater Aristotelian commentators strive, although very differently,
to be faithful to Aristotle concerning the epistemological status of theology.
Ultimately, however, their approaches converge, particularly insofar as in both
accounts, theology is dialectical in nature, at least in a qualified sense in
the case of Aquinas.
[LEER]
miércoles, 4 de julio de 2012
La belleza para Santo Tomás (Maritain)
“Saint Thomas, who was as 
simple as he was wise, defined the beautiful as that which, being seen, pleases: id quod visum placet. These four words say all that is necessary: a vision, that is to say, an intuitive knowledge, and a delight. The beautiful is what gives delight — not just any delight, but delight in knowing; not the delight peculiar to the act of knowing, but a delight which superabounds and overflows from this act because of the object known. If a thing exalts and delights the soul by the very fact that it is given to the soul’s intuition, it is good to apprehend, it is beautiful.
Beauty is essentially an object of intelligence, for that which knows in the full sense of the word is intelligence, which alone is open to the infinity of being. The natural place of beauty is the intelligible world, it is from there that it descends. But it also, in a way, falls under the grasp of the senses, in so far as in man they serve the intellect and can themselves take delight in knowing.”
martes, 3 de julio de 2012
Cardenales y académicos sobre Santo Tomás y Juan Pablo II
Cardinals, scholars ponder St. Thomas Aquinas and John Paul II
CWN - July 03, 2012
Over 50 scholars and prelates, including 10 cardinals, gathered at the Vatican from June 29 to July 1 for the twelfth plenary session of the Pontifical Academy of St. Thomas Aquinas. The topic of the meeting was “The Thomistic Legacy in Blessed John Paul II and His Refounding of the Pontifical Academy of St. Thomas Aquinas.”
Cardinal Francis George of Chicago, who spoke on “Work and the Human Subject,” recalled in an interview with Vatican Radio that the Pontiff worked to revive interest in St. Thomas, who “remains the primary thinker in our history who brings together faith and reason.”
“One of the ways he did that," Cardinal George continued, "was to use phenomenology in a way similar to the way Aquinas used Aristotle. That is, faith in conversation with philosophical studies comes to develop theologies that change from time to time. Faith remains the same, but theologies can be different.”
Other speakers at the meeting included Cardinal Raymond Burke (“The Importance of St. Thomas’ Metaphysics in the Training of Priests”), Cardinal Angelo Sodano (“The Vocation to Participate in Christ’s Ministry”), Cardinal Giovanni Battista Re (“Prayer and Action in Blessed John Paul II”), and Archbishop J. Augustine Di Noia (“The Crisis of Truth in Seminaries and Universities”).
Additional sources for this story
Some links will take you to other sites, in a new window.
Some links will take you to other sites, in a new window.
lunes, 2 de julio de 2012
viernes, 29 de junio de 2012
Texto del siglo XIII que sirve para hoy
PEQUEÑO APUNTE DEL DÍA
TEXTO DEL SIGLO XIII QUE SIRVE PARA HOY
“El tirano no sólo grava a los súbditos en las cosas corporales, sino que incluso impide también su bien espiritual, porque, al apetecer más presidir que ayudar, obstruye toda ventaja de los súbditos, sospechando que la excelencia de ellos resulta en menoscabo de su inicuo dominio. De ahí que para los tiranos son más sospechosos los buenos que los malos, y siempre temen la virtud ajena. Por consiguiente, procuran evitar que sus súbditos, siendo virtuosos, adquieran un espíritu de magnanimidad y no toleren su injusta dominación, o que entre los súbditos se establezcan lazos de amistad, o gocen de la ventaja de la paz mutua, a fin de que, careciendo de confianza los unos con los otros, no puedan conspirar contra su dominio.
miércoles, 27 de junio de 2012
lunes, 25 de junio de 2012
jueves, 24 de mayo de 2012
miércoles, 2 de mayo de 2012
I Congreso Internacional de Filosofía Tomista en Chile
I CONGRESO INTERNACIONAL DE FILOSOFÍA TOMISTA
La Persona: Divina, angélica, humana
4 al 6 de Julio de 2012
Universidad Santo Tomás (Casa Central), Ejército 146, Metro Los Héroes, Santiago de Chile.
www.cetsantotomas.cl
Texto de C. Fabro: "Para un proyecto de filosofía cristiana"
by psiqueyeros |
PARA UN PROYECTO DE FILOSOFÍA CRISTIANA*
viernes, 27 de abril de 2012
lunes, 23 de abril de 2012
Red Internacional de Filósofos y Teólogos Tomistas
El profesor Manuel Ocampo Ponce ha creado la Red Internacional de Filósofos y Teólogos Tomistas como grupo de Facebook.
La Red Internacional tiene por objetivo:
1) Facilitar la comunicación y el intercambio de ideas entre filósofos, teólogos y humanistas realistas tomistas.
2) Unir esfuerzos para promover el pensamiento realista tomista.
3) Crear foros para la promoción de pensadores realistas contemporáneos valiosos.
4) Convivencia fraterna y apoyo mutuo.
Se invita a sus miembros a compartir sus publicaciones, ya sean libros, artículos, conferencias, programas de radio y TV, eventos relacionados con Santo Tomás.
En este momento se están buscando interesados en participar de la fundación de una Academia Internacional Tomás de Aquino.
martes, 10 de abril de 2012
Estudio sobre la mereología medieval temprana: Boecio, Abelardo y el pseudo-Joscelino
A study in early medieval mereology: Boethius, Abelard, and pseudo-Joscelin
Arlig, Andrew W.
Doctor of Philosophy, Ohio State University, Philosophy, (2005)
The study of parts and wholes, or mereology, occupies two of the best philosophical minds of twelfth-century Europe, Abelard and Pseudo-Joscelin. But the contributions of Abelard and Pseudo-Joscelin cannot be adequately assessed until we come to terms with the mereological doctrines of the sixth century philosopher Boethius. Apart from providing the general mereological background for the period, Boethius influences Abelard and Pseudo-Joscelin in two crucial respects. First, Boethius all but omits mention of the classical Aristotelian concept of form. Second, Boethius repeatedly highlights a rule which says that if a part is removed, the whole is removed as well. Abelard makes many improvements 
upon Boethius. His theory of static identity accounts for the relations of sameness and difference that hold between a thing and its part. His theory of identity also provides a solution to the problem of material constitution. With respect to the problem of persistence, Abelard assimilates Boethius’ rule and proposes that the loss of any part entails the annihilation of the whole. More precisely, Abelard thinks that the matter of things suffers annihilation upon the gain or loss of even one part. He also holds that many structured wholes, namely artifacts, are strictly dependent upon their parts. Yet Abelard insists that human beings survive a variety of mereological changes. Abelard is silent about objects which are neither artifacts nor persons. I argue that Abelard has the theoretical resources to provide an account of the persistence of these types of object, so long as some forms are ontologically robust. Pseudo-Joscelin rejects the thesis that the removal of any part entails the destruction of the whole. The annihilation of a whole follows only from the removal of essential parts. Pseudo-Joscelin employs two basic principles in his theory of persistence. First, forms and the functions encoded in them play a primary role in identity and persistence. He also makes use of a genetic criterion. Pseudo-Joscelin expands both principles and employs them when he vigorously defends the thesis that a universal is a concrete whole composed of particulars from Abelard’s criticisms.
upon Boethius. His theory of static identity accounts for the relations of sameness and difference that hold between a thing and its part. His theory of identity also provides a solution to the problem of material constitution. With respect to the problem of persistence, Abelard assimilates Boethius’ rule and proposes that the loss of any part entails the annihilation of the whole. More precisely, Abelard thinks that the matter of things suffers annihilation upon the gain or loss of even one part. He also holds that many structured wholes, namely artifacts, are strictly dependent upon their parts. Yet Abelard insists that human beings survive a variety of mereological changes. Abelard is silent about objects which are neither artifacts nor persons. I argue that Abelard has the theoretical resources to provide an account of the persistence of these types of object, so long as some forms are ontologically robust. Pseudo-Joscelin rejects the thesis that the removal of any part entails the destruction of the whole. The annihilation of a whole follows only from the removal of essential parts. Pseudo-Joscelin employs two basic principles in his theory of persistence. First, forms and the functions encoded in them play a primary role in identity and persistence. He also makes use of a genetic criterion. Pseudo-Joscelin expands both principles and employs them when he vigorously defends the thesis that a universal is a concrete whole composed of particulars from Abelard’s criticisms.miércoles, 4 de abril de 2012
jueves, 29 de marzo de 2012
Textos disponibles del Padre Mandonnet
Informa Thomistica.net que se encuentran disponibles en forma gratuita en Archive.org dos clásicos del P. Pierre Mandonnet O.P.: Des écrits authentiques de S. Thomas d’Aquin (1910) y Bibliographie thomiste (1921). Ambos textos pueden descargarse en distintos formatos, incluídos PDF y Kindle.
martes, 20 de marzo de 2012
Santo Tomás - SITA: Diplomatura Universitaria en Pensamiento Tomista
Santo Tomás - SITA: Diplomatura Universitaria en Pensamiento Tomista: Diplomatura Universitaria en Pensamiento Tomista Estimados socios y amigos de la S.I.T.A.: Tenemos la muy buena noticia del lanzamiento de la DIPLOMATURA UNIVERSITARIA EN PENSAMIENTO TOMISTA de la Universidad FASTA. [Seguir leyendo.]
lunes, 19 de marzo de 2012
El regreso de la filosofía política tomista
The Return of Thomistic Political Philosophy, Part I
Two volumes of Jacques Maritain’s political philosophy are being re-issued by Ignatius Press. The books in question, Christianity and Democracy and The Rights of Man and the Natural Law, are being released as a single volume. We spoke with Raymond Dennehy, professor of philosophy at the University of San Francisco and author of the foreword to the re-issue. Below is the first part of that interview. Part two of the interview will appear shortly. [Read]
Suscribirse a:
Entradas (Atom)