By By (author) Lawrence Dewan
St. Thomas and shape as anything Devine in issues
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Additional info for St. Thomas and Form as Something Devine in Things (Aquinas Lecture)
247-248 (letter of Maritain, Sept. 3, 1971). 6 Cf. , p. 250 (letter of Gilson, Sept. 8, 1971). He is speaking of “la science moderne:” Ce qui nous en sépare irréparablement est la notion aristotélicienne (et de sens commun) de la Forme Substantielle…. Descartes en a dépeuplé la nature. ” Ce n’est pas le mot philosophie, c’est le mot nature qui nous sépare de nos contemporains. Comme je n’espère pas les convaincre de la vérité (pourtant évidente) de l’hylémorphisme, je ne crois pas possible de leur proposer notre hypothèse comme scientifiquement valide.
Cf. 7-9, for the general presentation of the principles. 15 (7 ): …forma est quoddam divinum et optimum et appetibile. Divinum quidem est, quia omnis forma est quaedam participatio similitudinis divini esse, quod est actus purus: unumquodque enim in tantum est actu in quantum habet formam. Optimum autem est, quia actus est perfectio potentiae et bonum eius: et per consequens sequitur quod sit appetibile, quia unumquodque appetit suam perfectionem. : Doubleday, 1960), p. 1 and 3. Cf. Pera et al.
90 In describing the accidental form as not giving “being,” Thomas means “being” in the unqualified sense, substantial being. As he elsewhere says: St. Thomas & Form as Something Divine in Things 37 …the substantial form brings about being, unqualifiedly [esse simpliciter], and its subject is a being in potency only. The accidental form, on the other hand, does not bring about being, unqualifiedly; but rather, being such, or so much, or in some relation; for its subject is a being in act. Hence, it is clear that actuality [actualitas] is found by priority in the substantial form rather than in its subject; and because what is first is cause in every order, the substantial form causes being in act in its subject.
St. Thomas and Form as Something Devine in Things (Aquinas Lecture) by By (author) Lawrence Dewan