By Mary T. Clark
This new version of An Aquinas Reader includes in a single heavily knit quantity consultant choices that replicate each element of Aquinas's philosophy. Divided into 3 part - fact, God, and guy - this anthology bargains an unequalled standpoint of the entire scope and wealthy number of Aquinas's inspiration. It presents the overall reader with an total survey of 1 of the main impressive thinks or all time and divulges the foremost impact he has had on a few of the world's maximum thinkers. This revised 3rd version of Clark's perennial nonetheless has all the extraordinary characteristics that made An Aquinas Reader a vintage, yet includes a new advent, enhanced layout, and an up-to-date bibliography.
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Extra info for An Aquinas Reader: Selections from the Writings of Thomas Aquinas
Existence Itself Unparticipating Summa of Christian Teaching I, 23 1259 It necessarily follows from this truth that nothing exists accidentally in God nor is there anything in him other than his essence. It therefore follows that God is not in a genus. Consequently, being is not a genus, and thus it necessarily follows that God is not in a genus. And so it is also clear that God cannot be defined inasmuch as every definition is made up of genus and difference. And so God who is his own act of existing … has existence according to the whole power of being itself; therefore no perfection found in anything can be lacking to him.
This Aquinas did by proposing the distinction between existence and essence to explain the absolute beginning of being and to show the structure that made possible the multiplicity of finite things. But he would be mistaken if he were to identify the thought of Thomas with that of his predecessors, since Thomas uses the formulas in a thoroughly original way. In this insistence upon the "ontological consistency" of beings we experience the influence not of Neoplatonism but of Aristotle, for whom things really possessed their own constitutive and operative principles.
Apparently the philosopher in The Causes means this when he says that only the divine goodness is pure goodness. So, likewise, good, qualified as end, cannot be said of any creature without presupposing the relation of creature to Creator. It is evident that this is what Boethius meant. He first proposes notions understood through a comparison of esse to id quod est; second, he proposes notions understood through a comparison of "that which is absolutely" (quod est esse simpliciter) to "that which is something" (id quod est esse aliquid) as when he says, "Nevertheless there is a difference" be Page 51 tween "to be something in that which is" (esse aliquid in eo quod est) and "to be something" (esse aliquid).