The Christian Philosophy of St Thomas Aquinas edition by Etienne Gilson Politics Social Sciences eBooks
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In this final edition of his classic study of St. Thomas Aquinas, Etienne Gilson presents the sweeping range and organic unity of Thomistic philosophical thought.
Gilson demonstrates that Aquinas drew from a wide spectrum of sources in the development of his thought—from Aristotle, to the Arabic and Jewish philosophers of his time, as well as from Christian writers. What results is an insightful introduction to the thought of Aquinas and the Scholastic philosophy of the Middles Ages.
Praise for The Christian Philosophy of St. Thomas Aquinas
“As the only English version of any edition of Le Thomisme, and therefore for years a kind of manual for North American students approaching Aquinas, the book deserves recirculation. With it appears the masterful ‘Catalogue of St. Thomas’ works’ prepared by the Rev. I. T. Eschmann to accompany Shook's translation and available nowhere else. . . . Its overview of principles and conclusions in the history of the texts has not been surpassed.”—The Philosophical Quarterly
“[This volume presents] L. K. Shook's English translation of the final version of the late Etienne Gilson's (1884-1978) classic overview of the Christian philosophy of St. Thomas Aquinas. . . . Gibson was one of the pioneers, in the early part of [the twentieth] century, of medieval philosophy in general and the work of Aquinas in particular. He sought to restore the study of Aquinas’ texts an historical sensitivity, thus rescuing them from the near canonical status accorded in the well-intentioned but inhabiting late nineteenth-century palpal revival of Thomistic studies and preserved in the so-called ‘manual theology’ of the seminar curriculum. . . . The endnotes are an invaluable resource, as is the still unsurpassed catalogue of Aquinas’ works compiled by Eschmann and included as an invaluable appendix here.”—Theological Book Review
The Christian Philosophy of St Thomas Aquinas edition by Etienne Gilson Politics Social Sciences eBooks
If you just want the skinny on what Aquinas thought about this and that, across the entire sweep of his writings, without descending the various metaphysical rabbit-holes requisite to argue those stances, you can't do better than Gilson in this volume. Of course, given Aquinas' massive scope, the skinny is not so skinny after all. All the more reason to start here before moving on to one or other of those rabbit-holes.Product details
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The Christian Philosophy of St Thomas Aquinas edition by Etienne Gilson Politics Social Sciences eBooks Reviews
On page 298 of this book we read"to violate nature is to set oneself against God. Now the worst way of violating nature is to carry corruption into its very principle. Fornicaation, adultery, rape, incest are certainly grave faults, but they are not as serious as vice against nature. Moral errors, even incest, respect nature's order in the performing of the sexual act. Unnatural vice, however, refuses to accept this order. The worst form of luxury is bestiality, and after it, sodomy, irregularities in the sexual act, and onanism. Whatever it is from, this vice affects man in what is most intimate in him, his very nature; and herein lies its exceptional gravity.(footnote ST II-II, Q.154, Art 12. ad 2.
Yes Gilson, whatever indeed. Gilson adds onanism. Not clear that is part of Aquinas's answer. Scholars know now that the sin of Onan was a violation of the Leverite law and not the sin of contraception or so called onanism. What to me is troubling is that Gilson, an outstanding Thomist, may have influenced the hierarchy in its understanding of this issue in regards to natural law leading to Humanae Vitae.
I looked up the issue in question in the Summa and Gilson does seem to interpret Aquinas correctly. The Question Aquinas asks is "Whether the Unnatural Vice is the Greatest Sin Among the Species of Lust." He gives the first objection to the question. It seems that unnatural vice is not the gravest sin against the species of lust for the more a sin is contrary to charity the graver it is. Now adultery, seduction, and rape which are injurious to our neighbor, than unnatural sins, by which no other person is injured."
One would hope that this was Aquinas' opinion as well but he disagrees and answers in response to this objection. "Just as the ordering of right reason proceedss from man, so the order of nature is from God Himself wherefore in sins contrary to nature, whereby the very order of nature is violated, an injury is done to God, the Author of nature."
But in other places Aquinas says that the person is that which is most noble in all creation, even in some sense higher than the angels because only the human person has both matter and spirit as a composite of its nature. Aquinas would have been better served if he applied this to the question at hand. To call rape, an act of violence against women or man, or incest, sexual acts, is criminal and offensive to moderns and these acts should not be listed in the same category as fornication and adultery.
Didn't Aquinas himself, following scripture and the Patristic Fathers, view humans as created in the image and likeness of God. Scripture quotes Jesus saying at the last judgement, "whatever you do to the least of these you did it to Me." In the Incarnation of the Word, Jesus assumed what is ours so that we may be elevated to what is His.
So shouldn't if follow logically from these premises that to harm a human being is to harm the Author of humanity ?
Actually it is weird that this subject was even dealt with in the way that Aquinas and Gilson treat it. Throw the book across the room !
Throw the book across the room but then go pick it up. There is great value in Gilson and Aquinas.
PAUL
Excellent stuff
Gilson's work on the philosophical side of Aquinas is a masterful work. It reflects a very mature appreciation of Aquinas, which serves as a very good basis for his exposition of the philosophical side of Aquinas's theological work. Make no mistake, it takes a very focused reading to appreciate the extremely subtle insights that lay at the heart of Aquinas's reflections on Being. Without such a disciplined readying the exposition will dissolve into seeming endless, nuanced abstractions that even Gilson will not be able to surmount for you. Bringing such dedication to the reading will reward you with nothing less than Beauty and a true appreciation for why Aquinas is "Saint Thomas Aquinas".
This reader sees that the Summma Theologica of St. Thomas Aquina is indeed the Summmit Theologica -- and, that Etienne Gilson is, perhaps, the clearest and sharpest proponent [still available] of St. Thomas Aquinas -- and, that "The Christian Philosophy of St. Thomas Aquinas" by Etienne Gilson is, perhaps, the best single work [still available] on this topic. To amplify on the impact of Thomism [and most especially as demonstrated by Etienne Gilson via this work], I quote from the start, middle and ending of an earlier edition's dust-jacket +++
"St. Thomas Aquinas (1225-1279) is the medieval mind at its finest, its most powerful and its most modern. Never before -- and possibly never since -- in the history of man's quest for knowledge of God and the universe has any one man produced such a profound and original synthesis of philosophies. The sweeping range and organic unity of Thomistic thought is a philosophical system created by a thinker of genius."
"Drawing from pagan, Mohammadan and Jewish sources in addition to Christian writers and the Bible, his broad vision combines in one synthesis the metaphysical principles of reality, its inward structure, the nature of man, the principle of his moral and civil conduct and the solution of his destiny. This Doctrinal statement -- written in the form of the Summa Theologica -- was fraught with incalculable philosophical, moral and religious consequences."
"A synthesis of faith and reason, of moral and political science, and of Hellenism and Christianity, the philosophy of St, Thomas Aquinas stands as one of the greatest achievements of human thought, and the brilliant culmination of the Scholastic philosophy of the Middle Ages."
"Etienne Gilson's incomparable scholarship combines the insight of a philosopher and a theologian with the sensibilities of a dedicated artist."
Starting from the sensible moving to the intelligible then to being as act itself and back again. Gilson has produced a masterful "synthesis" of St. Thomas philosophy, though he never actually wrote one. There is alot that is familiar here. In this book it is all presented in its comprehensive whole. Everything fits and is in support of everything else. In "essence" ;) the point is given that the philosophy itself deals with essence as the ineffable act it is and is therefore positioned to address any future considerations due to its and their living nature. And so it has, and is as solid and impeccable as it was in the thirteenth century.
I especially enjoyed the chapter on religious life.
Clear, concise, solid, based upon reason itself. Summa too big? read this.
Thanks
If you just want the skinny on what Aquinas thought about this and that, across the entire sweep of his writings, without descending the various metaphysical rabbit-holes requisite to argue those stances, you can't do better than Gilson in this volume. Of course, given Aquinas' massive scope, the skinny is not so skinny after all. All the more reason to start here before moving on to one or other of those rabbit-holes.
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