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Aquinas uses the term "motion" in his argument, but by this he understands any kind of "change", more specifically a transit from potentiality to actuality. [14] (For example, a puddle growing to be larger would be counted inside the boundaries of Aquinas' usage.)
A cosmological argument can also sometimes be referred to as an argument from universal causation, an argument from first cause, the causal argument or the prime mover argument. The concept of causation is a principal underpinning idea in all cosmological arguments, particularly in affirming the necessity for a First Cause .
The arguments from authority, or sed contra arguments, are almost entirely based on citations from these authors. Some were called by special names: Some were called by special names: The Apostle – Paul the Apostle : He wrote the majority of the New Testament canon after his conversion, earning him the title of The Apostle in Aquinas's Summa ...
The argument from degrees, also known as the degrees of perfection argument or the henological argument, [1] is an argument for the existence of God first proposed by mediaeval Roman Catholic theologian Thomas Aquinas as one of the five ways to philosophically argue in favour of God's existence in his Summa Theologica.
This "machinery" includes potentiality and actuality, hylomorphism, the theory of categories, and "an audacious and intriguing argument, that the bare existence of change requires the postulation of a first cause, an unmoved mover whose necessary existence underpins the ceaseless activity of the world of motion". [7]
Sachs (2005) associates this interpretation with Thomas Aquinas and explains that by this explanation "the apparent contradiction between potentiality and actuality in Aristotle's definition of motion" is resolved "by arguing that in every motion actuality and potentiality are mixed or blended." Motion is therefore "the actuality of any ...
But we do prove it a posteriori, i.e., from the things that have been created, following an argument from the effects to the cause: namely, from things which are moved and cannot be the adequate source of their motion, to a first unmoved mover; from the production of the things in this world by causes subordinated to one another, to a first ...
The work was originally written circa 1256–1259, during Aquinas's first period in Paris. [2] [3] It is one of the few of Aquinas's works for which the original dictation (for questions 2 to 22) still exists. [3] This determination was made by A. Dondaine of the Leonine Commission in 1956, and is generally accepted by scholars. [4]