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• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • conceptions, and how their conceptions lived in the souls of
  • such a gap occurred the soul-attitude, the soul-conception in
  • to understand. When the Greeks speak of ideas, of conceptions,
  • Aristotle, unless we know that whenever he speaks of concepts,
  • which regarded concepts as belonging to the outer world of the
  • concepts about the world is entirely different for him. I might
  • to concepts, and end there. We have the concepts as inner
  • concepts, of our ideas. It was not so for Plotinus. For him
  • which he saw lying above concepts; it was a spiritual world and
  • concepts. While we get our concepts by going to concrete
  • things, make them into abstractions and concepts and say:
  • concepts are the putting-together, the extractions of ideal
  • nether boundary, are concepts.” For us the world of the
  • senses lies below concepts: for Plotinus there is
  • above concepts a spiritual world, the intellectual
  • boundary which he saw, the boundary of the concept-world in
  • clouds and so on. At the same time this sphere above concepts
  • of experience. That one should speak of abstract concepts
  • concepts — well, a Plotinist would have said: “What
  • do you mean — abstract concepts? Concepts surely cannot
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• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • grasp in abstract concepts, and what happened, as it were, in
  • abstract concepts, and in a development of abstract thoughts,
  • age to the age of the Schoolmen from the threads of concepts
  • extraordinarily difficult with our modern conceptions to
  • translated into more physical conceptions. And Aristotle had it
  • strives to put into abstract conceptions what he found in the
  • Aristotle has brought down to abstract conceptions something
  • controversies over two conceptions which originate with
  • complete, we find both these conceptions in them without having
  • these concepts. Just like the other forces of the soul the two
  • concepts and ideas which as a matter of fact reflect on to both
  • general concepts which the Schoolmen according to ancient usage
  • simply say: these are pure conceptions, pure comprehensions of
  • general and universal conceptions out of our individuality. But
  • concepts, these universals are really nothing else but the
  • who looked up beyond concepts to the spiritual world, to the
  • above abstract concepts there was up there a revelation of
  • those abstract concepts. And the question faced them: What
  • reality have, then, these abstract concepts? Now Albertus as
  • first in the inner conceptual form. So that Albertus and Thomas
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• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • conception and birth man enters upon the physical existence, he
  • conceptions, is conceived only out of the physical world around
  • picture or conception of the world, but the certainty that not
  • images, concepts, and ideas concerning objects, but rather his
  • concepts, of what is in fact, the whole content of knowledge to
• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • such as the basic concept of Augustine — of whom Thomas
  • — among them, that conception of
  • conceptions which can come only from ourselves and our
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • it purely earthly-logical concepts of the understanding are
  • of these abstract concepts,” for to look into an
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • Aristotelian-Thomistic conception not as a filling, as it might
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • abstract conceptions?” which man thus “reads
  • technique of his concept-temple those concepts “which can
  • knowledge through the universal concepts of the more
  • universal conceptions through the “possible
  • conceptions, as it were, of the intellect, which are at once
  • Platonists — that “original concepts” are
  • light of this reason, through which these primary concepts are
  • referable to the primary concepts. Hence what someone knows
• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • taken as a toying with concepts invalidated by the “pale
  • “species,” the special concepts, through the
  • “universalia,” the general concepts, through the
  • imaginative and conceptual image already there.
  • yet no conception of the circulation of the blood. The