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• Title: Thomas Aquinas: Contents
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  • Man as a Learning Being .. .. .. .. ..
• Title: Thomas Aquinas: Preface
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  • mighty sect, and the method, instead of being an instrument for
• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • or happenings within the development of human beings. And thus
  • Signs of the Zodiac as to the twelve beings through which the
  • original being, the original source of light delegates its
  • still walking it, is to it only a pitiful remnant of that being
  • the man now walking the earth. The being now walking on earth
  • destination the Christ-being then appeared and through its
  • is still capable of being put into modern language, can hardly
  • are, if we were organized as sea-beings. But for Plotinus it
  • the sense of Plotinus if one is at the same time a human being
  • not see that any more. He could only learn it by being told. He
  • “being”; the idea-world, he defined with the
  • since Adam sprang from the spiritual world he was as a being
  • influence of that Satanic being, whom Augustine felt as the
  • to “being?” How so the nature of the
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • “Sing, thou individual being, that livest in each man as
  • the depths of all human beings — the individualization of
  • depth of its being, towards an inner feeling of human
  • prescience. The divine being knows beforehand if one man is to
  • from the divine-spiritual being of the world and which can lead
  • partisanship, and, seeing that one is after all a human being
  • among human beings, we have to make the best of these things
  • for Dionysius divinity is that being which must be given names
  • divinity was an unknowable being if one took only one path to
  • it. For him the divinity was a being which had to be approached
  • But then, when a human being has grown to a certain point, the
  • follows: you realize that a human being, after his memory has
  • being. And Albertus and Thomas are conscious of the fact that
  • is true that in so far as we are different beings we think
  • of the spiritual world which was being revealed through vision
  • a reality, in which he sees the immaterial intellectual beings
  • are real beings, but without bodies. It is these beings
  • beings whom you have met, you form the concept of humanity. If
  • yesterday as being inherent in Plotinism, and called the
  • servants — the angelic beings. Thus what was for a former
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• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • absorption of the whole dynamic system of the human being takes
  • in the fourteenth century, the chief thing about him being that
  • represented the spiritual world, but as being won by
  • Ideas, from being realities, become again Names, merely empty
  • knowledge. For in the long run we human beings must
  • spiritual; it consists of a multitude of spiritual beings. But
  • thinking, soul-life, not by being content with everyday life or
  • ourselves by thought to intuition, by being so
  • once more it is taken up by a sensitive human being. We can
  • beings and atoms, there between human beings and angels and
  • comes into being, as something important at best for the
  • realize it as human beings. Everything we are concerned with in
  • spirit-being really explains his material element. We can in a
  • spiritual beings. This shows you how progressive thought deals
  • us. Since we come into the world as human beings, we divide the
  • This is no Pantheism; this is none of those things for being
  • Christianity which leads to the spiritual Being, from whom man
• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • sense,” in so far as “being man” is carried
  • above individual man, and that he is the “being
  • God; and imagined that all other beings are called
  • also the goodness of all goodness, or the Being-Good, or the
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • “immaterial intellectual beings.” This background
  • the universal forms of being and knowing is made wonderfully
  • intellectual beings,” which let their lowest margins, as
  • immaterial intellectual beings, which he calls the Angels [p.
  • other beings to goodness. God therefore imparts both qualities
  • into three Orders, according to the three types of being,
  • according to the three types of being, which belong to the
  • just above us human beings, who are forced to receive our
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • sees the “immaterial intellectual beings,” so he
  • “being real,” every “actus,” must
  • substances, can communicate its “being” to the
  • the soulless body provides the “being” and the
  • “being body,” and the vegetable form
  • over and above it the quality of being rational. ... In the
  • attained greater perfection, as being the less perfect form,
  • “being” material, but in the sense of position. All
  • all material substances. For they are not conceived as being
  • Beings, and serve them, with their “virtutes”
  • also the lowest spiritual being, and ascends into the spiritual
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • Man as a Learning Being
  • AS A LEARNING BEING
  • defines the place in which man stands as a learning being.
  • thing is capable of being understood, in so far as it is in a
  • of being understood. But what is supremely capable of being
  • follows the manner of existence of the being concerned.
  • something, which is capable of being known by empiric science,
  • complete manner of knowing it, in which it is capable of being
  • of being known ... For there is no limit to the knowledge of
  • but better. Thus if man is discovered as an intellectual being
  • Since the intellectual Being is higher than the sensual, as the
  • in the intellectual Being; for the highest intellectual, God,
  • man comprehends must be indestructible. Every Being is active
  • it, without being impeded on account of the phantasms —
  • 2s.] He fought with the whole force of his being for “the
• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • incarnations enters on birth, the individual human being is a
  • not this thing; but He is all things, being the
  • animals being speedier than man, since an immoderate speed is
  • organ of the local movement must, in a soul-endowed being, be
  • beings endowed with souls have also harder flesh than man. To
  • of the soul, this body will be incapable of being deflected
  • each man as a soul-endowed being, concupiscence is more natural
  • a rational being, then anger is more natural to him than
  • man, according to his kind (as rational being), not to have any
  • Soul's own spiritual nature, but by reason of its being tied to