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• Title: Thomas Aquinas: Contents
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  • Passages from the Works of Thomas Aquinas by Dr. Roman Boos
  • Man and the Intelligible World  ..
  • Man and the Material World . .. .. .. .. .. ..
  • Man as a Learning Being .. .. .. .. ..
  • The Application of Intelligence to the Human Body 
• Title: Thomas Aquinas: Preface to Part Two
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  • ON SOME PASSAGES FROM THE WORKS OF THOMAS AQUINAS BY DR. ROMAN BOOS
  • shining through the transience of his works. And then every man
  • ROMAN
• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • quite clearly to grasp the problem of the total human knowledge
  • completely into the manner of thought of Thomas Aquinas, his
  • man, in Thomas
  • that though there were a good many pupils in agreement with me,
  • round the year 1900. At this time there was founded in Germany
  • nature of what man can recognize as truth, supporting him,
  • good? How can you explain the pricks of evil in human nature
  • the voice of evil which is never silent, even if a man strives
  • these two questions in the sense in which the average man of
  • questions had for a man of the fourth and fifth centuries.
  • directed towards Manichaeism. We shall look later at this view
  • felt himself more and more out of sympathy with Manichaeism,
  • the break which occurred in going over from Manichaeism to
  • look first at Manichaeism, a remarkable formula for overcoming
  • Manichaeism was already at the time when Augustine was growing
  • and in which many people of Western Europe had been caught up.
  • Founded in about the third century in Asia by Mani, a Persian,
  • Manichaeism had extraordinarily little effect historically on
  • the subsequent world. To define this Manichaeism, we must say
  • division of human experience into a spiritual side and a
  • Maximum number of matches per file exceeded.
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • of the impulses of Western mankind. What I mean is this: we can
  • to speak is revealed by the individual human souls, is merely a
  • Western humanity. And unless we take this organic process into
  • could of the period of human development between the ages of
  • at this time rise to the surface from the deeps of human
  • organism of European humanity there surges up something which
  • much-travelled man.” These people did not wish to make a
  • conscious condition of man. And again — I mentioned it
  • “Sing, O Goddess, of man's redemption,” but when he
  • “Sing, thou individual being, that livest in each man as
  • the depths of all human beings — the individualization of
  • themselves to a humanity which strove more and more, from the
  • depth of its being, towards an inner feeling of human
  • people who, in the profundity of the human soul, wanted to
  • many things to consider in the soul-life of Albertus and
  • man of to-day finds it really paradoxical when he hears what we
  • believed that a part of mankind was from the beginning destined
  • mankind must be spiritually lost — no matter what it
  • does. To a modern man this paradox appears perhaps meaningless.
  • philosophies, did not take the individual man into
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• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • definite way to the human soul, and which, when you think of
  • it, really all culminated in the desire to know: How does man
  • Scholiasts had to deal first of all with human
  • manner in which they were propounded (we saw this yesterday)
  • trend of human development in the philosophical sphere. We see
  • follows: How does the psychic part of man live in the
  • physical organism of man? Thomas Aquinas' view was still
  • conception and birth man enters upon the physical existence, he
  • called the “nous poieticos” enters into man.
  • living for ever with what it had won, from the human body, into
  • absorption of the whole dynamic system of the human being takes
  • that the human bodily make-up exists as something complete;
  • with the human-psychic-spiritual element*. Scotus can imagine
  • he returned to Nominalism. For Scotus the human understanding
  • view that what establishes itself in man as ideas, as general
  • human spirit — I might say — for the sake of a
  • incapacity of human individuality, ever struggling to rise
  • lives in man and in a certain way also in things.
  • knowledge. For in the long run we human beings must
  • recognized. But it is necessary. Descartes and many of his
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• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • “Humanity as a Whole” which was a dim
  • on earth — by man alone, therefore, and his struggle for
  • clear in the second Address [p. 54]. It is one of many proofs
  • set up separate species of things. They spoke of “man
  • particular physically visible man is not the same as
  • “man”; but that he is called “man”
  • “man.” It follows then that a something is found in
  • the individual physical man, which does not belong to the
  • general human species, namely, the individual substance, and
  • other things; but in the separated species “man”
  • there is nothing which does not belong to the human species.
  • Therefore, the separate man was called “man per
  • not a part of humanity; and also “man in the original
  • sense,” in so far as “being man” is carried
  • over from separate man after the manner of participation to
  • physical men. Thus we can also say that the separate man is
  • above individual man, and that he is the “being
  • man” of all physical humanity, in so far as human nature
  • is ascribed purely to the separate man, and from him is carried
  • over to physical humanity.
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• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • Man and the Intelligible World
  • MAN
  • it were, shine down so that the human soul can experience them,
  • and the kingdom of the human soul, bound to matter, and
  • and curve-movements, become visible to human thinking only in
  • higher. Thus it comes about that man, who has the lowest
  • bring divine messages to man, are therefore called Angeli, that
  • first manner of using the intellect which intellectual
  • second manner of using the intellect consists in considering
  • performance or operation is the most virtuous. The third, which
  • the difficulties of performance, wherefore the third Order of
  • execution of the divine command, and for this reason we ascribe
  • third manner of using the intellect consists in studying the
  • just above us human beings, who are forced to receive our
  • called “Angels,” because they bring to man as a
  • whatever surpasses the human reason, such as the mysteries of
  • human thought develop itself upward to a vision of the
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • Man and the Material World
  • MAN
  • man is bound up with “the spiritual world,”
  • natural kingdoms,” in which human power of thought can
  • namely, the human soul, which is the goal of all natural
  • to its activity, the existence of the human soul must
  • contained by it, even if they are in some manner in contact
  • with each other. Now in so far as the human soul exceeds the
  • the human soul, the lowest in the Orders of spiritual
  • human body, — which is also the worthiest,
  • tires of defending against the Platonists, man is not something
  • material background, the “anima humana” has also
  • or “humana” was, according to Thomistic doctrine,
  • caused by the “heavenly bodies,” man has been
  • in the lower bodies, but in a more conspicuous manner, namely,
  • man ranges over the realm of matter in which the heavenly
  • humana,” which is not only the highest body form, but
  • Human knowledge is at the same time the highest activity of
  • “anima humana” follows with iron logic, carried
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • Man as a Learning Being
  • MAN
  • that there are no German verbal forms equivalent in meaning to
  • strengthening of the normal human reason up to the point of
  • defines the place in which man stands as a learning being.
  • that which is hidden internally is of manifold kinds, that to
  • which man's perception must penetrate, so to say, to the inner
  • Since man's acquisition of knowledge begins from the senses,
  • light, man requires a supernatural light. And this supernatural
  • light given to man, is called “The gift of the
  • abstract conceptions?” which man thus “reads
  • of the splendour which emanates from a spiritual substance.
  • light of reason, the natural light innate in man, is
  • man, unless he be separated from this mortal life. For the
  • reason that the manner of acquiring the knowledge
  • follows the manner of existence of the being concerned.
  • disappeared behind the blue curtain, there grew out of humanity
  • man's highest bliss consists in his most sublime activity,
  • mainly in the operation of the intellect, either man would
  • also. In man there is natural desire to know the cause when he
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• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • The Application of Intelligence to the Human Body
  • APPLICATION OF INTELLIGENCE TO THE HUMAN BODY
  • the human organism.” [p. 96]
  • “abstracting” from below upwards, through which man
  • purpose of fitting the created human reason into the spirit
  • applied to the ideal transfiguration of the human body (which
  • the dramatic climax: when the problems of creation, of human
  • knowledge and of human individuality concentrate, as it were,
  • one human soul differs from another.
  • presume the existence of many human souls, which are different
  • “... The man who rightly ponders over the essence of
  • biography, comes to see that spiritually every man is a
  • incarnations enters on birth, the individual human being is a
  • earthly stone as a protection of human individuality against
  • possibilis and individuality in a universal spirit. Man
  • Each human body is, in the sense of Thomas, the concrete tool,
  • anima humana through the first act of creation of each separate
  • man. The so-called “Creationism” — the
  • heaven to triumph completely over the earth in man,
  • without having the disposal even of the powers of the human
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