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• Title: Thomas Aquinas: Preface to Part Two
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  • market to-day, which necessarily destroy the form of his
  • thoughts “in his hand” and form them like an
• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • a subject which is generally looked at from a more formal
  • from this formal side; rather I wish in the course of these
  • look first at Manichaeism, a remarkable formula for overcoming
  • from the real man who escaped into the sun and to form the
  • truth which often has been advanced as a formal view; namely,
  • upward to the idea-world. Still later there comes a higher form
  • in the body on earth, in human form, through
  • after all, we accept a great deal as formula. But Klopstock was
  • after-world in the form of a filtered Greek philosophy, and
  • to do with the outer world? In such forms the questions
  • this abstract form, in this inner-heartedness they appeared in
  • you consider what form Plotinus had taken in Augustine's
  • had not been able to transform — that came out of the
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • little of the true form of these soul-battles which had their
  • rate they took the middle way: semi-Pelagianism. A formula was
  • circumstances, formulate a pure thought-technique. It is to-day
  • contain in a special form that which I yesterday defined as
  • one thing which we must recognize as a heritage from former
  • that grows up in the world, one sees how that which is formed
  • such a spiritual-psychic activity that the bodily form is
  • of the memory, then these forces which formerly have worked on
  • forms it. After that it is liberated as purely
  • form of what Plotinus had said in the other form, we see in
  • existing only in order to receive the outer world, and to form
  • other hand, we cannot only see what we formulate as
  • in such a way as if at one time we have formulated the matter
  • in this form in which I have just now expressed it, a form more
  • physical body was sufficiently performed: they had an idea of
  • first in the inner conceptual form. So that Albertus and Thomas
  • beings whom you have met, you form the concept of humanity. If
  • form of universals post rem.
  • meditate on it and formulate the type “wolf,” at
  • to their form, the universals in the things are different from
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• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • different form, even if it is not always obvious, and even if
  • it takes to-day a form entirely contrary to Scholasticism. Its
  • something which is present in its spirit in the form of
  • I might say that that particular thing which in a former age,
  • but only in the form of the monads, in the form, as it were, of
  • transformation, the inner metamorphosis; it refuses to take the
  • must rise above itself. It must be transformed and be raised
  • survived in another form from the Scholiasts, still understands
  • intuition — by transforming the intellectual, inner,
  • century. Locke's formula was: That which we observe as colours,
  • in its reality, but who saw it in the form handed down by the
  • something which might have appeared for him in definite forms,
  • problem is the formal knowledge-question: How do we gain
  • Nominalism which is stretched to include the forms of material
  • the whole form of our knowledge from ourselves. If we say event
  • question: What form of existence do the ideas we have in
  • form them only in ourselves but we see them as names to cover
  • way make real the thing that appeared dimly in abstract form to
  • an abstract form, by rekindling itself from Goethe continues to
  • world in a purely philosophical form. And he who reads my
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• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • second difficulty in Dionysius' form of expression comes from
  • its special forms separated from matter. Agreement with
  • which formerly was solved by vision, is brought down into the
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • the universal forms of being and knowing is made wonderfully
  • which were formerly revealed to supernatural vision. As
  • the likeness of form and creative power is more perfect than
  • the other which receives the likeness of form, but not the
  • former. And since among the intellectual creatures some are
  • to be performed, wherefore among the active artists the highest
  • performance or operation is the most virtuous. The third, which
  • the difficulties of performance, wherefore the third Order of
  • to Gregory, “Virtues,” because they perform works
  • because a lower power performs its work in virtue of a higher,
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • “actus of” forma must be imparted
  • The more perfect a form is, the more it prevails over the
  • degrees of forms. The form of the Elements (earth,
  • of bodily material. The form of mineral body has a
  • qualities, and which is connected with this special form
  • through which such an activity is performed, such as seeing,
  • hearing, desire, and so on. But the most perfect of the forms,
  • forms, has an activity which completely surpasses matter, and
  • is a body-form it is touched by bodily matter for
  • to the end that soul and body become one, as do form and
  • composed of these variously graduated forms. But the
  • “most noble form” among all forms that have a
  • perfect form effects everything through a unity which lower
  • forms do through a plurality. If, for instance, the form of
  • “being body,” and the vegetable form
  • embryo the less perfect form disappears when the more perfect
  • attained greater perfection, as being the less perfect form,
  • humana,” which is not only the highest body form, but
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • that there are no German verbal forms equivalent in meaning to
  • passive form!) with external sensible qualities; but perception
  • by the intellect penetrates (note the active form!) to the
  • building material from complete formlessness — their
  • difference between universal and special form as yet did not
  • the former proceeds from the universal to the particular, and
  • of nothing which has not its form in matter, or which cannot be
  • nature. If, for instance, air is to receive the form of fire,
  • it must be disposed to this form by means of a certain faculty.
  • Essence itself becomes the intelligible form of the intellect.
  • sake of form, not vice versa.
  • images, still, the former mode was less perfect, if one
  • than form, still it is through less numerous and more universal
  • forms (than the lower substances) owing to the efficacy of the
  • substances there are forms, less universal and less efficacious
  • substances had the forms in that degree of universality in
  • forms a perfect knowledge of things, because they cannot
  • form from the material conditions which create the separation.
  • forms which cannot exist without body can also have no
  • actuality, or form, and a “lowest” potentiality, or
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• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • forms, through which the Creator's power which works”
  • not composed of matter and form, the differentiation of one
  • soul from another could only be formal, if they were
  • But a formal differentiation involves a division of the
  • individual form, and there with the conditions of its earthly
  • forms, a perfection which is received by man after an inferior
  • work the best form, not simply for itself, but with an eye to
  • his general purpose. And if this form necessitates leaving
  • sake of the form, and the tools are there for the sake of the
  • to this form and these accomplishments. And if something is
  • …it was ordained that the woman should be formed from a
  • been formed from his head — nor looked down upon by man
  • as his slave — otherwise she would have been formed from
  • body, and therefore also speech, the formation of the
  • “intellectualize” the form and movement of the
  • concave form, of which one is the result, but the other also
  • hearing. From the formation of this medium, through which we
  • body results in nobility of soul, because every form is
  • …in the passions of the soul the formal element is the
  • the Risen Christ, who in the form of a mighty wooden statue