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Perception and Hylomorphism: Receptive Activity of Senses in Aristotle’s De Anima, II,5

100%

Roreitner R.

nr 1-2

176-207

This paper is meant as a contribution to recent scholarly debate on the literal, non-literal and analogical reading of Aristotle’s assertion in DA II,12 that perception consists of “receiving forms without matter”. It focuses on Myles Burnyeat’s interpretation of DA II,5 and of the notion alloiōsis tis. I discuss several attempts to disprove the non-literalist argument that in this chapter Aristotle defines a new concept of (“extraordinary”) alteration, which is not bound to any “ordinary” alteration in the way in which form is bound to matter. In general terms I formulate an objection to the literalist presumption (shared by some of those who suggest an “analogical” reading) that perception is a hylomorphic change. There are, apparently, in Aristotle’s sublunary world of natural composites changes that cannot be analysed into form and matter. I give some reasons for believing that perception ranks among these changes. If this reconstruction is true to Aristotle’s position, then in DA II,5 he offers his most refined characterization of the peculiar place that perception as a receptive activity occupies in the natural world.

Aquinas’s Fourth Way of Demonstrating God’s Existence: From Virtual Quantum Gradations of Perfection (Inequality in Beauty) of Forms Existing within a Real Genus

44%

Redpath P. A.

nr 3

681-716

The chief aim of this article is to show that St. Thomas Aquinas’s Fourth Way of demonstrating God’s existence can only be made precisely intelligible by comprehending it as a real, generic whole in light of its specific organizational principles. Considered as a real, generic whole, this argument is one from effect to cause (from a real order of more or less perfectly existing generic, specific, and individual beings [habens esse] more or less perfectly possessing generic, specific, and individual ways of being within qualitatively different, hierarchical, orders of existence to a first cause of this order of perfections). In addition, this article maintains that, to comprehend this complicated argument, readers mush be familiar with philosophical principles that St. Thomas repeatedly uses throughout his major works, but with which most of his contemporary students tend to be unfamiliar. Consequently, a secondary aim of this paper is to introduce readers unfamiliar with them to some of these principle so that they may be able better to comprehend what St. Thomas is saying in this demonstration and in other teachings of his as well.

THE NATURE OF COMMON SENSE AND HOW WE CAN USE COMMON SENSE TO RENEW THE WEST

20%

Redpath P. A.

tom 3: supplement

455-484

Since most pressing today on a global scale is to be able to unite religion, philosophy, and science into parts of a coherent civilizational whole, and since the ability to unite a multitude into parts of a coherent whole essentially requires understanding the natures of the things and the way they can or cannot be essentially related, this paper chiefly considers precisely why the modern world has been unable to effect this union. In so doing, it argues that the chief cause of this inability to unite these cultural natures has been because the contemporary world, and the West especially, has lost its understanding of philosophy and science and has intentionally divorced from essential connection to wisdom. Finally, it proposes a common sense way properly to understand these natures, reunite them to wisdom, and revive Western and global civilization.