Creación y libertad : la cuestión tras la discusión entre Pegis y Lovejoy

A fines de los años 40’, el filósofo norteamericano Arthur Lovejoy y el en ese momento Presidente del Pontifical Institute of Mediaeval Studies, Anton Pegis, sostuvieron una interesante discusión sobre la existencia de libertad o necesidad eficiente en el acto divino de crear conforme a la filosofía de Tomás de Aquino. Lovejoy denunciaba una supuesta incoherencia fundamental en las enseñanzas de Tomás al respecto. Según él, en el concepto tomásico de creación se encuentran implicados al mismo tiempo los conceptos de necesidad agente y libre albedrío aplicados al Creador. Esta supuesta contradicción era para Pegis no sólo falsa sino imposible. Aquí repensaremos dos puntos centrales de dicha discusión: en primer lugar, si, como piensa Lovejoy, para Santo Tomás efectivamente existe una contraposición entre la autosuficiencia de Dios y su capacidad para amar otras cosas distintas de Él. Luego, el significado de la frase: “condice a la bondad divina que también otras cosas participen de la misma". (S.th., I, q.19, a.2).In the late 40’s, the American philosopher Arthur Lovejoy and the President of the Pontifical Institute of Mediaeval Studies, Anton Pegis, held an interesting discussion about the existence of freedom or agent necessity in the divine act of creation according to Thomas Aquinas. In this respect, Lovejoy claimed an alleged fundamental contradiction in Aquinas’ teaching. According to him, in the Thomasic concept of creation the opposing concepts of agent necessity and liberty are attributed at the same time to the Creator. This alleged contradiction was for Pegis not only false but impossible. In this article we rethink two central issues which concern that discussion. First of all, we will ask if, as Lovejoy thought, there is indeed opposition for Aquinas between divine self sufficiency and God’s capacity to love other things different from Him. Secondly, we will discuss the meaning of the sentence: “condecet divinam bonitatem etiam alia ipsam participare." (S.th., I, q.19, a.2).Fil: Argüello, Santiago. Universidad de Navarr

Animals in Christian and Muslim Thought

In this chapter, I shall offer a comparative exegesis and critical assessment of the Christian and Muslim views of animals. This chapter is divided into three parts. First, I shall examine the similarities between the Christian and Muslim views on the place of animals in creation. Second, I shall look at the two greatest moral exemplars of the two traditions. Third, I shall address the issue of diet and the broader ethical implications of killing for food. My hope is to show that Christianity and Islam are much more sympathetic to the cause of animals than it is often presumed and that these traditions can provide valuable insights into our relations with our fellow creatures

Cog and the Creativity of God

The construction of a humanoid robot may be within reach. The science of artificial intelligence (AI) offers new understandings to contemporary Christian theology. First of all, the emerging field of embodied intelligence discloses the wholeness of the human being, correcting the tendency in Christian theology toward an anthropological dualism of body and soul. Secondly, artificial intelligence offers fresh understandings of the human mind, with implications for how human creativity reflects the creativity of God

Main “Natural Law” Formulations in the History of Ethics and their Religious Elements

Bu makalenin amacı, ahlak felsefesi tarihindeki belli başlı doğal yasa anlayışlarını oraya koymak ve bu anlayışlardaki dini unsurların neler olduğunu araştırmaktır. Ahlak felsefesi tarihinde üç temel doğal yasa öğretisi bulmaktayız; Cicero'nun anlayışını ifade eden klasik öğreti, Grotius'un öğretisi ve Finnis'çi teori. Cicero'cu anlayışa dahil edilen Thomas Aquinas'ın doğal yasa öğretisinde ve son dönem doğal yasa öğretisini oluşturan Finnis'in teorisinde doğrudan dini unsurların varlığını görmekteyiz. Ayrıca, doğal yasa anlayışlarının hemen hepsinde dolaylı dini unsurların var olduğunu söylemek yanlış olmaz. Doğal yasayla ilgili soyut iddiaların somut ilkelere dönüştürülmesinde ve doğal yasaya uyma gerekçelerinde dini unsurlar kendisini kuvvetle hissettirmektedir. In this article, it is aimed at estimating main natural law formulations in history of ethics, and seeing religious elements in them. There are three main natural law theories in ethics. Classical natural law doctrin of Cicero, the theory of Grotius, and the theory of Finnis. There are direct religious elements in the theory of Thomas Aquinas (which was of Ciceronian formulation) and the theory of J. Finnis. However, it is not wrong to say that there are indirect religious elements in all of natural law theories. Religious elements are important especially with respect to (the main problem of) translating abstract claims about the existence of natural solutions to questions of the proper governance of human conduct into specific practical rules and to having reasons for obeying the law of nature

Alien Registration- Cyr, Imelda (Van Buren, Aroostook County)

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Contemplating Procession: Thomas Aquinas’ Analogy of the Procession of the Word in the Immanent Divine Life

Thomas Aquinas’ Trinitarian theology has been criticized as proposing an abstract notion of God that is divorced from salvation history and that is supported by tedious and ultimately incomprehensible explication. By showing the goals and limitations of Thomas’ approach and by analyzing one element of his theology, it will be shown that these criticisms are unfounded. Specifically, this article will attempt to analyze Aquinas’ view of the procession of the Word, or act of “generation,” in the divine immanent life. It can be seen that Aquinas actually provides a metaphysical analogy for contemplating generation that avoids heresy and that absolutely integrates the economic and immanent lives of the Trinity