Ipsum esse7/16/2023 ![]() The love of self does not include the love of neighbour or the love of God, but without both it would always be an egotistical, prideful love, and therefore tending one away from both love and goodness. It does include the love of self but surpasses it. The love of neighbour does not include the love of God, but without it it would always be disordered and not pure love. Love of God includes love of neighbour and love of oneself but surpasses them. Without this, love is always tended towards disorder, to sentimentality and imbalances of ordination caused by favouritism and arbitrary feelings.Īccording to Saint Thomas the relations would be as follows: This describes the relation between mercy and justice, truth and love, the mind and the heart. The good of internal order is attained when one loves each created good as one ought, namely in accordance with justice, by bringing the intelligence into the feelings and emotions. Ii) This helping others in flowing from ones own ordination to God must inherently help others to order themselves to God. Therefore by ordering oneself to God, one will naturally assist others by a free and personal choice of their own The cure for this is the fostering of a free and rich interior life. This removes personal responsibility for virtue and integrity as the collective dictates what goes. The solution is love of neighbour.Ĭollectivism: the debasement of the self for the sake of the collective. Making the life of virtue a private affair, and increasing ones indifference to others. ![]() ![]() Individualism: the improvement of self without the need for others. This comes up as the following two ideologies/philosophies which we see commonly in todays society: This section describes the great failings of losing this balance of correct ordering of love between: self, others and God. Kant, himself, claimed to have accomplished two revolutions in thought:ġ) it is not the mind that rotates around reality, but the other way aroundĢ) it is not action (practical reason) that follows knowledge (pure reason), but the other way around Iii) the importance of freedom over necessity Ii) morality is not rooted in metaphysics but in the structure of the human mind I) it is not possible to prove God as the cause of all with 'pure' reason as God is beyond sense experience This resulted in three major divergences in modern thinkers: Immanuel Kant sought to do was to synthesize both of these, of which this section discusses this attempt. One tending to idealism the other to materialism, both stemming from the same cartesian principle of immanence, which is foundational to modern thinkers. Finally, I explain that it is precisely the ontological gulf between God and creatures that explains why and in what manner there can be something outside the only Ipsum esse subsistens that contains within itself the totality of being.Chapter 47 The History of Modern Philosophyĭescartes foundations of modern thought produced to irreconciled schools, that of the rationalists of the intellect and the other a rationalism of the sensible. This definition allows Aquinas to explain the participation par excellence: the id quod est participates in the equally universal notion of esse just as something concrete participates in something abstract. I then show that Aquinas undoubtedly further develops, albeit without distorting it, Boethius’s id quod est, which becomes id quod subsistit in esse, the subiectum essendi that is actualised by the actus essendi. Furthermore, in the Quomodo substantiae, the id quod est indicates a real, individual and concrete object that subsists because it has received the forma essendi. A thorough analysis of Boethius’s Isagoge, De consolatione philosophiae and Opuscula theologica, shows instead that this exegesis should be rejected first of all because for Boethius too esse means existence. More specifically, they maintain that for Boethius esse is the universal, abstract essence, and id quod est the individual, concrete essence. While Aquinas sees himself as a faithful interpreter of Boethius so much so that he repeatedly cites him as an authority in his whole corpus, scholars such as Roland- Gosselin, Brosch, Fabro and Geiger claim that Aquinas took a colossal blunder in his interpretation of Boethius’s texts.
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