John F. Wippel - Böcker

In this volume, John Wippel has collected a number of his essays dealing with Aquinas's metaphysical thought. The volume begins with a presentation and critical evaluation of certain twentieth-century attempts to describe the philosophical thought of Thomas Aquinas as a "Christian philosophy." The book is then divided into two major parts, with Part I devoted to Aquinas's usage of Avicenna in explaining the interrelationship between first philosophy and the other theoretical sciences, Aquinas's different reasons for naming metaphysics "first philosophy," and his appeal to a distinctive kind of intellectual operation—separation—in order to account for our discovery of being as being, or the subject of metaphysics.The chapters in Part II are directed to Thomas's argumentation for real distinction between essence and existence in created beings both as this is presented in the De ente et essentia and in many of his other writings. Thomas's views concerning the ontological status of nonexisting possibles are examined in a following chapter, along with the positions of Henry of Ghent and Godfrey of Fontaines. Chapters are then devoted to Aquinas's positions concerning the possibility of an eternally created universe, and our capacity to arrive at quidditative knowledge of God in the present life. A final chapter concentrates on the issues of divine knowledge, divine power, and human freedom in Aquinas and in Henry of Ghent.

Written by a highly respected scholar of Thomas Aquinas's writings, this volume offers a comprehensive presentation of Aquinas's metaphysical thought. It is based on a thorough examination of his texts organized according to the philosophical order as he himself describes it rather than according to the theological order.In the introduction and opening chapter, John F. Wippel examines Aquinas's view on the nature of metaphysics as a philosophical science and the relationship of its subject to divine being. Part One is devoted to his metaphysical analysis of finite being. It considers his views on the problem of the One and the Many in the order of being, and includes his debt to Parmenides in formulating this problem and his application of analogy to finite being. Subsequent chapters are devoted to participation in being, the composition of essence and esse in finite beings, and his appeal to a kind of relative nonbeing in resolving the problem of the One and the Many. Part Two concentrates on Aquinas's views on the essential structure of finite being, and treats substance-accident composition and related issues, including, among others, the relationship between the soul and its powers and unicity of substantial form. It then considers his understanding of matter-form composition of corporeal beings and their individuation. Part Three explores Aquinas's philosophical discussion of divine being, his denial that God's existence is self-evident, and his presentation of arguments for the existence of God, first in earlier writings and then in the "Five Ways" of his Summa theologiae. A separate chapter is devoted to his views on quidditative and analogical knowledge of God. The concluding chapter revisits certain issues concerning finite being under the assumption that God's existence has now been established.

This volume gathers studies by prominent scholars and philosophers about the question how have major figures from the history of philosophy, and some contemporary philosophers, addressed ""the ultimate why question"": why is there anything at all rather than nothing whatsoever? The authors take this question seriously, striving to go beyond accounting for the present state of reality as distinguished from a prior or subsequent state, to the more profound question of discerning why anything whatsoever exists.The responses are varied: Lloyd P. Gerson considers Greek philosophy, and May Sim examines Chinese philosophy. Jon McGinnis explores a leading medieval Muslim philosopher, Avicenna, and volume editor John F. Wippel explores a leading medieval Christian philosopher, Thomas Aquinas. These chapters are followed by four responses from the modern period: Tad M. Schmaltz on Descartes; Daniel Dahlstrom on Leibniz, especially as he is understood by Heidegger; Edward C. Halper on Hegel; and, finally, Holger Zaborowski on F. W. J. Schelling. The final section of the book contains personal responses proposed by three contemporary thinkers who have addressed the problem in very different ways--Robert Cummings Neville, Brian Martine, and Nicholas Rescher. Readers will gain a greater understanding and appreciation of an issue that has taxed the ingenuity of many philosophers through the centuries and continues to intrigue many thinkers today.

This volume contains eleven articles and book chapters written by John Wippel since the publication of his Metaphysical Themes in Thomas Aquinas in 1984. Many of them have also been published since the completion of his The Metaphysical Thought of Thomas Aquinas: From Finite Being to Uncreated Being. It is intended to serve as a complement to but not as a substitute for those volumes.The essays considered in this volume range widely over many different topics such as the possibility of a Christian philosophy from a Thomistic perspective, the Latin Avicenna as a source for Aquinas's metaphysics, truth in Thomas Aquinas (including truth in the intellect and truth of being), and Platonism and Aristotelianism in Aquinas's metaphysics. Several of them consider certain important axioms or adages used by Aquinas in developing his metaphysical thought, and still another investigates Aquinas's intention in writing his Commentary on Aristotle's Metaphysics.Others examine Aquinas's views on whether created agents can cause esse, whether divine omnipotence can be demonstrated philosophically, and whether Aquinas has successfully shown on philosophical grounds that God is free to create or whether because of his goodness he had to create. All of them are concerned in one way or another with important aspects of Aquinas's metaphysics.Wippel bases his interpretations on a close reading of Aquinas's texts, taking into account certain difficulties that arise from some of those texts, along with other current and sometimes quite divergent readings. While Wippel argues for a strong Platonic-Neoplatonic influence on Aquinas's metaphysics along with the widely recognized influence of Aristotle, he concludes that Aquinas's metaphysics cannot be reduced to any of these earlier sources but is a truly original production by Thomas himself.