Download An Exposition of the 'On the Hebdomads' of Boethius by Thomas Aquinas, Janice L. Schultz, Edward A. Synan PDF

By Thomas Aquinas, Janice L. Schultz, Edward A. Synan

In his sixth-century paintings generally known as the De hebdomadibus, Boethius (ca. 480-524) poses the query of ways created issues or components might be sturdy simply as they are--that is, sturdy simply by existing--without being almost like the resource of all goodness, God, who's understood to be Goodness Itself. In his observation written within the 13th century, St. Thomas Aquinas units out to give an explanation for the matter Boethius is treating in addition to to clarify Boethius's answer. In doing so, besides the fact that, the Angelic medical professional indicates a extra built research of goodness, according to his personal metaphysical viewpoint.

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Extra info for An Exposition of the 'On the Hebdomads' of Boethius

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3 (IV) That-which-is (id quod est) can possess something other than what it itself is (quod ipsum est). Being itself, however (ipsum uero esse), has nothing else outside itself as an admixture. 4 (V) However, to be something (tamen esse aliquid), and to be something in this, that is (esse aliquid in eo quod est), are diverse. For by the former (illic), accident is signified; by the latter (hic), substance. 5 (VI) Everything that is participates in that which is being (eo quod est esse) with the result that it be.

M. De Rijk’s article “On Boethius’s Notion of Being,” in Meaning and Inference in Mediaeval Philosophy: Studies in Memory of Jan Pinborg, ed. Norman Kretzmann, Synthese Historical Library, vol. 32 (Dordrecht/Boston/London: 1988), pp. 1–29. xxxviii I N T RODUC T I O N As we have seen above, Augustine, who identified “being” with “essence,” was the acknowledged Master of Boethius. More than once Augustine asserted that the ultimate excellence of divine Being consists in this that the Holy One is immutable;52 undergoing no change, divinity does not cease to be what divinity had been, does not begin to be what divinity had not been.

If, on the other hand, Boethius meant by esse “essence,” Aquinas’s commentary is a creative elaboration which anticipates his own fully developed teaching on being and goodness. One must reject the temptation to suppose that Boethius means whatever Aquinas says he means. Rather, Boethius’s views must be examined independently, and only then can questions concerning Aquinas’s attribution of his meaning of esse to Boethius be considered. These questions include the following. If Boethius means by esse what Aquinas means, why have so many scholars denied it?

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