By Anthony J. Lisska
Anthony J. Lisska offers a brand new research of Thomas Aquinas's conception of belief. drawing close the topic from modern analytic philosophy, Lisska argues for the significance of internal experience, and indicates a modest 'innate' or 'structured' interpretation for the position of the an important college of vis cogitativa.
summary: Anthony J. Lisska offers a brand new research of Thomas Aquinas's idea of conception. drawing close the topic from modern analytic philosophy, Lisska argues for the significance of internal experience, and indicates a modest 'innate' or 'structured' interpretation for the position of the the most important school of vis cogitativa
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Extra resources for Aquinas’s theory of perception: an analytic reconstruction
The following discussion encompasses philosophers ranging from mid-twentieth-century scholastic philosophy to recent analytic philosophy. In the former group of historians of philosophy, distinguished commentators such as Gilson in The Christian Philosophy of St. Thomas Aquinas and Copleston in Aquinas—an early attempt to 52 Martha C. Nussbaum, ‘The Text of Aristotle’s De Anima’, in Martha Nussbaum and Amelie Rorty (eds), Essays on Aristotle’s De Anima (Oxford: Clarendon Press, 1992), 4. ), Ancient and Medieval Theories of Intentionality (Leiden: Brill, 2001); John P.
OUP CORRECTED PROOF – FINAL, 05/14/2016, SPi Setting the Problem 13 There are significant differences in the various medieval accounts of inner sense derived from Aristotle. The path-finding research undertaken by Wolfson unearthed how Aristotelian philosophers in the Middle Ages discussed the faculties of inner sense is noteworthy. 11 It almost appears as if each Arabian, Jewish, and Christian philosopher had his own take on how to grapple with inner sense. ’13 Furthermore, in his Introduction to his translation of the Commentary, Pasnau writes the following about the importance of Aquinas’s Aristotelian commentaries: Scholastic philosophy in general and Aquinas’s work in particular have not always been accorded the respect that they now receive.
As we have seen, Thomas’ own theology drove him to recognize the importance of philosophy as a distinct discipline, if only because philosophical errors that might threaten faith need to be tackled philosophically. But his philosophical interests were not just apologetic. He was surely sincere in believing that the theological attempt to understand faith is essentially at one with the universal human attempt to understand reality. In his last years, as we have noted, the philosophers seem to have been more enthusiastic about Thomas than many of his fellow theologians were; it is quite likely that he in return found the philosophers more congenial than some of the theologians.