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• Title: Thomas Aquinas: Preface to Part Two
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  • spiritually and historically powerful argument of these
  • historically powerful motif — from Thomas Aquinas to
• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • accustomed to call “Monism” reached its height,
  • history of philosophy is generally called Neoplatonism.
  • Manichaeism had extraordinarily little effect historically on
  • to say of Manichaeism — much more emphatically true than
  • which we would to-day call material, unfolding itself to our
  • might call its mystical content as I have just described it to
  • sympathetically moved by the physical self-evidence, by the
  • call the revival of spiritual life. In other places I have
  • called material-spiritual to something purely spiritual,
  • that part of it which must be called its most significant part,
  • what we know as spiritual life. Whatever we may call it, a mere
  • we call a life of the soul free from matter; he does not
  • historically what neither the Dialogues of Plato and still less
  • is for Plotinus what Plato calls the “world of
  • the One, if you like to call it so — the experience of
  • it from the old. What I there call the Imagination is just that
  • practically contained in it. And one can be an individualist in
  • lived in his age as a predecessor — for if I might call
  • one may hypothetically say that — all humanity appears as
  • Augustine stands, with what I might call his derived knowledge,
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• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • in the thirteenth, had wished only to harmonize dialectically
  • philosophically that in these thinkers we get the highest
  • so logically scientific, either before or afterwards as in the
  • This and other things called forth in this epoch that
  • whole to divinity, all this never leads to what one can call
  • people of to-day who are accustomed to what is called polemics
  • to call it if one were to speak in Plotinus' sense. It is
  • spiritual-psychically, to work on the organism. Then inside
  • an active part, which practically builds up the body,
  • calls the nous, and the Scholiasts call the intellect.
  • the impressions of the outer world dialectically, is the
  • existed; for what we to-day call understanding, what we call
  • called the universals. Yes, as the situation for mankind was
  • which he calls angels. These are not just abstractions, they
  • yesterday as being inherent in Plotinism, and called the
  • ourselves in things, and get out of them what we can call the
  • theologically and false philosophically. One could say straight
  • something of that creed which I yesterday called the Manichaean
  • what I called the general logical nature of Albertinism and
  • reason — what was then called the Intellect — we
  • Maximum number of matches per file exceeded.
• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • called the “nous poieticos” enters into man.
  • has to set something simple against something historically
  • Intellectualism so energetically.
  • to be touched by what is called knowledge and learning. On the
  • pedantically, only, we may say, to give the whole a certain
  • Kant the question of what is the relation of what we call
  • it sounds — though it is paradoxical only historically in
  • extinguished all knowledge, sprouted the so-called Postulates
  • himself by changing ordinary thinking into what I called
  • philosophical basic principles of what we call here Spiritual
  • of knowledge; rather it must be clear that what we call in
  • we must call in the highest sense the deepening of our
• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • particular physically visible man is not the same as
  • “man”; but that he is called “man”
  • Therefore, the separate man was called “man per
  • Goodness and of Oneness and of Existence, and which we call
  • God; and imagined that all other beings are called
  • Intrinsically-Good or the First-Good, or the Super-Good, and
  • Dionysius calls God at different times the Self-Good, the
  • similarly he calls Him the Super-Life, the Super-Substance, and
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • immaterial intellectual beings, which he calls the Angels [p.
  • bring divine messages to man, are therefore called Angeli, that
  • therefore, they are called “Seraphim,” from the
  • called “Cherubim,” after the fullness of knowledge.
  • effects, wherefore they are called “Thrones,” from
  • arts are those that are thus pre-arranged, and these are called
  • therefore the second Order of this Hierarchy is called
  • called “Angels,” because they bring to man as a
  • also called the guardian-angels of men. Above them is the Order
  • faith. The highest Order of this Hierarchy is called, according
  • Rudolf Steiner calls “the highest flowering of logical
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • light given to man, is called “The gift of the
  • to see something physically, so it is not necessary, in order
  • God is not called incomprehensible because He has some quality
  • be added to it. For this reason, we call the increase of the
  • called the “intellectus possibilis,” or potential
  • that the human intellect, which we called
  • actually visible. And we call this the “Intellectus
  • matter. Things composed of matter and form are intrinsically
  • images he would be incapable (N.B. — by calling them up
  • this is called “teaching.” And in this sense one
• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • if one may call it so — of Thomas is a fortress built of
  • man. The so-called “Creationism” — the
  • a clod of earth, for earth mixed with water is called a clod.
  • Therefore, also, man is called a “small world”
  • So that Aristotle calls the hand “the organ of
  • change their position not only relatively but basically. Thus
  • that he speaks and acts frankly. But concupiscence one calls