By Gerard Smith
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This quantity includes the 1st of the loo Dewey Lectures brought lower than the auspices of Columbia University's Philosophy division in addition to different essays by way of the writer. meant to explain the that means of the philosophical doctrines propounded through W. V. Quine in be aware and items, the essays integrated herein are in detail comparable and hindrance themselves with 3 philosophical preoccupations: the character of which means, the which means of lifestyles and the character of ordinary knowledge.
The booklet is a lucid, exact, agreeably written and finished survey, in response to a protracted familiarity with the full of the literature of chinese language colleges of suggestion right down to the second one century BC, and its nice energy is its variety of comparisons with different traditions. chinese language notion hasn't ever prior to been pondered with really this breadth of imaginative and prescient.
Lo scopo distintivo della tradizione occidentale è quello di plasmare il mondo a sua immagine, e lo strumento principe according to ottenere questo risultato è los angeles tecnica. Le singole forze in conflitto fra loro all’interno di questa tradizione – il cristianesimo, l’umanesimo, l’illuminismo, il sapere filosofico, il capitalismo, los angeles democrazia, il comunismo, il pensiero scientifico – si sono servite e si servono della tecnica consistent with some distance prevalere i propri scopi su quelli antagonisti.
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Additional info for The Truth That Frees (Aquinas Lecture 21)
Why we learn is more difficult to state, and for this reason: things are not their universal features (X is a good tailor, not "good tailor"); yet their universal features are true of things (X is a good tailor all the same). A seeming contradiction in terms. For, if a universal be in things, it is not universal; and if a universal be not in things, it cannot be true of them. This apparent contradiction can be resolved only if each thing be a composite of two components, neither of which is a thing, but by which two components each thing exists.
Our attention is still directed to knowledge situations. The question we must now face, however, is this: what is the way into eternal life? for it is only in knowing that way that our liberty to take it lies. Before I suggest an answer, it must be remarked that no one need take the way into eternal life because he had heard from me or anyone else the description of that way. To know the way into eternal life by knowing the description of it is like knowing a country from knowing the map of the country.
Mr. Adler and the Order of Learning," Proceedings of the National Catholic Educational Association, XVIII (1942) pp. , 1944) pp. 205-221. "Nature and Uses of Liberty," New Scholasticism, XXVI (1952) pp. 305-326. "Natural End of Man, The," Proceedings of the American Catholic Philosophical Association, XXIII (1949) pp. 47-61. "New English St. Thomas," Thought XX (June, 1945) pp. 212-216 (Review of Page x Basic Writings of St. Thomas by Anton C. Pegis). "Note on Predication," New Scholasticism, XV (July, 1941) pp.