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    Query was: exist
  

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• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • the Schools of Philosophy in Athens, ceased to exist. It
  • existing among the Greeks. Neither do we understand that
  • for something not yet in existence and trying with their minds
  • this whole world of sense-experience scarcely existed. But that
  • existed in the ordinary experience of those men out of whose
  • spiritual, things of the senses do not exist. For what appears
  • exists in individuality, they interpreted something of
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • existing only in order to receive the outer world, and to form
  • existed; for what we to-day call understanding, what we call
  • to both. Thomas Aquinas asks: Can one prove the existence of
  • there can be no pre-existence for Albertus Magnus and Thomas,
  • though there can be an after-existence. This was, after all,
  • reason, and what is revealed through faith can exist
  • he is straining reason to prove the existence of God, he has to
  • a question, and is not its existing content. It is the
  • it could also have existed from eternity. But revelation says
• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • conception and birth man enters upon the physical existence, he
  • of physical comprehension; but that without pre-existence the
  • which it had itself entered, though without pre-existence, from
  • that the human bodily make-up exists as something complete;
  • convenient comprehension of existence — as Name, as
  • certainty concerning the origins of existence, but at the same
  • same while I doubt. I can doubt the existence of concrete
  • things round me, I can doubt the existence of God, of clouds
  • and stars, but not the existence of the doubt in me. I cannot
  • existence is assured through my thinking. My roots are, so to
  • speak, in the world-existence, as I have assured my existence
  • the simple objection: Is my existence really established by the
  • morning when we awake that we must have existed from the
  • that things exist and that I myself exist? It is no longer a
  • thought is, as it were, the kind that exists after the Fall. It
  • is what Spinoza says: If we survey the existence of the world,
  • concerning the existence of anything? Kant is more
  • question: What form of existence do the ideas we have in
  • the saying: Truth can exist only in things if we ourselves
  • truth, for truth cannot exist only subjectively.
  • Maximum number of matches per file exceeded.
• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • of things, such as the Good, the One, the Existing. They
  • Goodness and of Oneness and of Existence, and which we call
  • “existing” through derivation from that First One.
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • of the works, in so far as they exist in the Artist's spirit;
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • intelligence. And since the existence of anything corresponds
  • to its activity, the existence of the human soul must
  • existence of the material body, and is in a position of
  • immaterial existence; although it is present in the kingdom of
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • exist). At the time of transition of the plan of creation to
  • Thomas' proofs of the existence of God. They do not
  • brought by them to know if He exists, and to know of Him what
  • follows the manner of existence of the being concerned.
  • But as long as we are in this life, our soul has its existence
  • that which is the origin of his existence lies the final
  • of the body, which is against reason, for matter exists for the
  • substance intellectual power exists through the influence of
  • forms which cannot exist without body can also have no
  • kind of actual intellectual forms, that exist in and for
  • must therefore exist an “agent” which makes the
  • There pre-exist in us seeds of knowledge, as the first
  • pre-exist is understood by Thomas not — as by the
• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • differentiated only according to their existence as pure soul.
  • presume the existence of many human souls, which are different
  • not a pre-existence in the Kingdom of Nature, out of which they
  • naturam ex qua fit,” according to the pre-existing
  • state (as one then pre-existing) God will after the day of
  • effect pre-exists according to its power in the effective
  • cause. To pre-exist in the power of the effective cause,
  • does not mean, however, to pre-exist in a less perfect, but in
  • a more perfect mode; even if pre-existence in the potentiality
  • of the material cause is pre-existence in a less perfect
  • must pre-exist in God in a still more eminent degree. And
  • which different effects pre-exist in their causes, according to