529 research outputs found
Tomás de VĂo, Cayetano. Sobre la providencia y el hado
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
Divine foreknowledge and providence in the commentaries of Boethius and Aquinas on the De interpretatione 9 of Aristotle
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, TheConsolation 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 of 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 quaestioof 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
Antonio Millán-Puelles: una filosofĂa realista de la idealidad
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
Amistad y filosofĂa segĂşn AristĂłteles
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
Santo Tomás como exĂ©geta bĂblico en su Comentario al Evangelio de san Juan
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
El aristotelismo en los primeros autores cristianos griegos
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
Propuestas de Franz Brentano para una correcta interpretaciĂłn de AristĂłteles
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
Santa Teresa en 'Camino' de san JosemarĂa Escrivá
The influence of St. Teresa of Jesus in St. JosemarĂa Escrivá de Balaguer is well known, but it was especially stressed in his writings. This paper concentrates on the most famous book of St. JosemarĂa, 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
Lenguas románicas en contacto. Contacto entre el español y el portugués en la frontera uruguayo-brasileña: el caso del fronterizo
En el trabajo que se presenta a continuaciĂłn se analiza la situaciĂłn de contacto que se da en la frontera uruguayo-brasileña entre el español uruguayo y el portuguĂ©s. Además de una situaciĂłn de bilingĂĽismo entre ambos estándares, existe en esa zona una variedad resultante del contacto entre ambos, que es el fronterizo. Se observa esta situaciĂłn sobre todo en las fronteras de Santana do Livramento (Brasil) con Rivera (Uruguay) y QuaraĂ (Brasil) con Artigas (Uruguay). Se trata de una variedad que deriva de la influencia que ejerciĂł el español sobre el portuguĂ©s que se hablaba en la franja norte de Uruguay. Es necesario remontarnos a los siglos XVII-XVIII para entender todo el proceso y, sobre todo, para aclarar lo que ocurre hoy en dĂa. Podemos definir el fronterizo, por lo tanto, como subdialecto del portuguĂ©s.
Esta lengua se encuentra en una situaciĂłn de diglosia, ya que se considera la variedad baja, frente al español, que es la variedad alta. Además, se encuentra estigmatizada, ya que los hablantes lo perciben como mezcla entre el español y el portuguĂ©s y no como una realidad autĂłnoma con sus propias caracterĂsticas. A este respecto es importante la actitud que se ha tomado por parte de las instituciones y las polĂticas lingĂĽĂsticas que se han ido implantando. Cabe añadir que aunque hasta el siglo XXI no se ha tenido en cuenta la heterogeneidad lingĂĽĂstica de Uruguay y, en consecuencia, la realidad del fronterizo, hoy en dĂa la situaciĂłn está mejorando.
Es importante comentar que el fronterizo es una variedad mayoritariamente de carácter oral y, por ello, está muy diversificado entre los hablantes. Relacionado con esto, se analiza también en este trabajo la importancia de la escrituralidad y de la codificación de la lengua para que pueda seguir evolucionando de una manera uniforme y sin que se disperse demasiado
Anaxagorae Homoeomeria
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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