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TOMISTICKÝ SMER KRESŤANSKEJ FILOZOFIE V DIALÓGU SVETONÁZOROV

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Volek P.

Filozofia (Philosophy)

2017

tom 72

nr 3

215 – 227

The paper deals with the history of Christian philosophy and its two main versions, Thomistic and Augustinian, as well as the criteria of the rationality of a worldview. The comparison of the two versions of Christian philosophy enables us to argue that the Thomistic version of Christian philosophy is more conductive to the dialogue with other worldviews than its Augustinian counterpart. Further, the article introduces the criteria of the rationality of a worldview and addresses the question whether Thomistic version of Christian philosophy meets them.

ANALYTICKÝ TOMIZMUS

100%

Volek P.

Studia theologica

2011

tom 13

nr 2

32-48

The article identifies and further specifies the basic features of Thomism, analytical philosophy, and analytical Thomism. It draws upon the respective encyclicals on this topic, viz. Aeterni Patris and Fides et ratio, as well as upon certain other studies (Haldane, Poiuvet, Berti). It does not, however, consider these studies as fully sufficient, and thus proposes the following features of analytical Thomism: (1) openness to analytical thinking; (2) openness towards contemporary findings in the natural sciences and their philosophical interpretation; (3) openness to solving theological issues, particularly in Catholic theology; (4) the adoption of the metaphysical core of Aquinas’s doctrine based on the act of being (which guarantees metaphysical realism) as well as the determination of the content of further basic metaphysical concepts and principles.

Interpersonální dialog jako východisko metafyziky

100%

Machula T.

Studia theologica

2010

tom 12

nr 2

54-65

The article deals with American Personalist Thomist, W. N. Clarke, and his theory of the foundation of metaphysics in interpersonal dialogue. Classical Thomist metaphysics is based on the philosophy of nature. Clarke does not reject this approach, but he prefers his theory as better and more useful. His theory has realist roots and tries to avoid the mistakes that are present, according to him, in Cartesian and Kantian approaches.

Antimodernism and Postmodernism in the Italian Neoscholasticism

100%

Facca D.

2005

tom 14

nr 2(54)

186-202

Two outstanding figures among the 20th century neoscholastics in Italy are Cornelio Fabro and Gustavo Bontadini. The article presents their views on the essence, historical role and chronological boundaries of modern thought. Their views are far from similar. Fabra favours antimodernist approach, Bontadini is more dialectical. These differences can be explained by two theoretical orientations which they have adopted. Fabro postulates a return to pure thomism reinterpreted as an existentialist philosophy. Bontadini, inspired by the 'philosophy of act' of Giovanni Gentile, proposes to reduce thomism to an incipient form of neoparmenideism.

THOMISTIC ANTHROPOLOGICAL DUALISM (Tomisticky antropologicky dualismus)

75%

Peroutka D.

Organon F. medzinárodný časopis pre analytickú filozofiu

2011

tom 18

nr 1

26-39

The Thomistic proof of the immateriality of human reason consists in the argument from the fact that intellection has as its object not empirical particulars but abstract universals. A standard objection against dualism plays up the problem with the causal influence of the soul on the body (psychophysical problem). The Thomistic solution depends on the hylemorphic conception of the soul as a substantial form of body, i.e. on the view that the human soul is (also) that in virtue of which a human body has those essential properties which it has.

Charakterystyczne elementy metafizyki Awerroesa w łacińskiej wersji jego komentarza do księgi Z Metafizyki Arystotelesa

63%

Milcarek P.

Studia Philosophiae Christianae

2010

tom 46

nr 2

165-181

Averroes and Aquinas have different manners to solve the question of subject. For Averroes the subject is a particular 'carrier' of universal nature. For Aquinas it is an essential subject for accidental features. Both metaphysics are based on Aristotle's texts. Averroes preferred the latest stage of Stagirite's thought, from 'Metaphysica Z', with forma-quidditas as 'prima substantia'. However Aquinas preferred early Aristotle from 'Cathegoriae', with individual being as primary substance.