Here are the publications of the year 2012 in the Hispanic field inspired by Thomism, either by following it or by answering it. Its source is the Bibliographia Thomistica database -published on the Corpus Thomisticum website- on April 30, 2013.
The new book of the prominent Spanish philosopher, founder and President of the Spanish Association and the Ibero-American Association of Personalism, Juan Manuel Burgos: Introduction to personalism (brief: Introduction), deserves a deeper analysis than we can present here, but we can not Keep quiet about this precious book for the simple reason that we can not talk enough about it.
It is not very frequent that outstanding works appear, books that excel with force over the abundant general mediocrity and that become indispensable in any good library worth their salt. But occasionally it happens. The recent beginning of the publication of the Complete Works of Francisco Canals Vidal is one of these cases.
On October 12, 1974, Cardinal K. Wojtyla coincided with Prof. A. Millán-Puelles in a cycle of conferences organized in Rome. While exchanging a few words, the then archbishop of Kraków took from his briefcase the Italian translation (in Marietti) of Millán-Puelles’s structure of subjectivity, and told the Spanish philosopher that both followed similar philosophical paths.
Speaking of reason and faith in the Year of Faith, arranged by Benedict XVI, is something entirely logical. To do so also in the light of St. Thomas Aquinas, on the day of his feast, is also very appropriate, since the Church proposes it as a model of the correct way of understanding the harmonious relationship that must exist between reason and faith (for example, Fides et ratio, 43-44). Following St. Thomas, it must be said that faith and reason can be spoken in multiple ways. That is, it is an analogous term that is predicated of many realities, ordered among themselves. By faith one can understand, in the first place, the object of faith, expressed in statements that must be believed; second, the act of faith, that is, the assent by which we accept these statements as true; and, finally, the habit of faith, that is, the virtue by which our intelligence is inclined to such an act with respect to that object.
In this paper we argues that the existentialism of Kierkegaard, for his rejection of idealism, is closer to nominalism, but without incurring it. His position is not classified within the classical realism, because rather than attend to act of human being, he describes his existence, his future, his biography. So his thinking is in an intermediate position between these movements of philosophy
Throughout this article we offer an analytic research of the different meanings that Thomas Hobbes gave to the term nature in the first book of his masterpiece: Leviathan. Finding up to eight different meanings for that word and its morphologic derivatives, gives us an idea of the importance of such a concept in the work and the thinking of the author. Finally, we point out a possible way to construe all those meanings synthetically, which may be used to approach the grounds of Thomas Hobbes’ contribution to western Philosophy
Wisdom, happiness and perfection: the relation between theoretical knowledge and moral goodness with the ultimate end and happiness in Saint Thomas’ thought
This article intends to answer the question of how Thomas Aquinas can define the ultimate human happiness as an operation of the intellect, even though the intellect does not make us morally good. First of all, the article explains why Aquinas considers happiness essentially as an act of the intellect. Secondly, it contests the interpretation that happiness understood as an intellectual act is only achievable in a life after death. Furthermore, it argues that this primacy of intellect in no way diminishes the value of the practical and moral life, by showing how and why the moral goodness is necessary to achieve happiness.
This article shows the moral implications that the current aesthetic values’ inversion has in human life and in its perfective dynamism. One of the attitudes belonging to modern or “faustian” man is the substitution of contemplation by productive action, which becomes demiurgic, this is to say builder of a new man. Two are the moral causes of this absolutization of poietic praxis: acedia, sadness that man tries to evade through the most agitated activity; and pride, through which one denies submission to any end. The consequences are resentment towards the individual man with his limitations, and the transmutation of truth, good and beauty. To face this attitude, man has to start by recognizing his order to happiness and his contingency. From this metaphysical humbleness the affirmation and contemplation of truth as well as good and beauty in reality, mainly of man as the image of God, will reappear. The outcome is an ordered human life, also in the practical activity, where the communication of life among friends and between man and God comes first
After Aristotle’s death his philosophical legacy was soon forgotten to be returned only after three centuries due to the new edition started to be produced first by Tyrannion and then accomplished by Andronicus of Rhodes. The works of the Stagyrite were subjected to a procedure typical of Hellenistic culture called commentary; they were written not only in Hellenistic circles, but also over the course of time in Syrian, Arab, and Latin circles. In this article I try to analyse the four ways of approaching Aristotle’s philosophy: 1) it is a coherent whole; 2) there is a unity between Plato and Aristotle in favour of Plato (ancient Neo-Platonism); 3) Aristotle’s philosophy is a part of a Neo-Platonic system (Arab commentators); 4) autonomous, Christian or Neo-Platonic? controversies between Christian commentators. Saint Thomas Aquinas can be an example of a commentator who tried to keep a distance to Aristotle’s Metaphysics, as a work to be explained and not to be artificially Christianized