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• Title: Thomas Aquinas: Preface to Part Two
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  • who is really conscious of the present time will recognize as
• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • really disappears as a personality; one which, we might
  • really impersonal. In Augustine we have to deal with a fighting
  • historical background, however, becomes in reality, completely
  • introduction, that we shall deal to-morrow with the real nature
  • free, independent view of life, but au fond really only
  • this address I sought to prove that a real and spiritual Monism
  • knowledge and of the soul, have really no idea.
  • Neoplatonism to Christianity. For one can really say: in a
  • Christ-Jesus. And this is really not a big jump but a natural
  • from the real man who escaped into the sun and to form the
  • problems connected with the personality of Augustine can really
  • the right conclusion about this only if one faces the real
  • What does Augustine ask? He asks what the divine really is, and
  • Greek philosophy as it really was, the beginning of my
  • ancient Greek period. To understand him is really
  • world, the world really of the kingdom of the spirit. I might
  • From this general view of the world Plotinus really also
  • something which really was directly experienced by the soul
  • material as into a vessel, is really the only earthly
  • be realized after death. One part is restored to this
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• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • but rather that behind it all, there stands a real development
  • man of to-day finds it really paradoxical when he hears what we
  • to receive God's grace without earning it — for really
  • found which was really neither black nor white, to this effect:
  • this way the question really remains unsolved. And I might say
  • souls of Albertus and of Thomas, but one realizes also that
  • all this quarrelling is as a rule grounded on very little real
  • several other things, realizes that thought was never so exact,
  • did a great deal half unconsciously and we can really only
  • and feeling of that time, then one realizes what a man like the
  • Areopagite really wanted — at bottom only to express what
  • material/super-material view. One really regains respect for
  • follows: you realize that a human being, after his memory has
  • this soul-mirror inhabits the real vessel,
  • usually feels to be the real problem of Scholasticism. At a
  • “Scholasticism” realized perfectly that one cannot
  • these connected ideas were the only reality: we cannot simply
  • concepts, these universals are really nothing else but the
  • comprehension of external individual objects; they are really
  • individuals are the sole reality — the Father, Son and
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• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • it, really all culminated in the desire to know: How does man
  • experience of knowledge up to the point of real, concrete,
  • spiritual reality — is still felt, even if in quite a
  • thought-technique which survived from the age of the real
  • real intellect, the active intellect, that which Aristotle
  • animal-psychic and imposes itself on the corporeality in order
  • with death, and that really only the spiritual
  • imagine that Reality was the product only of the universals, of
  • him, and that it is really only something which lives in the
  • That is really a significant fact, for we see: Nominalism, as
  • soon relapses again into the Nominalism which is really the
  • higher and higher to comprehend as a spiritual reality
  • Ideas, from being realities, become again Names, merely empty
  • ideas enable us to attain reality? But, substantially, an
  • without reality. And these ideas, which in Ancient Greece, or,
  • coming down from above, of a real spirit world, these
  • everything to individual world-monads, which are really
  • time an incapacity everywhere really to solve the Nominalism
  • through my thought. So modern philosophy really begins as
  • the simple objection: Is my existence really established by the
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• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • individual things,” can only be understood if we realize
  • Plotinus, Augustine and Erigena, of the reality of an
  • evidence of this really “Gothic” strife, a few
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • potentiality. Every smallest degree of reality, of
  • “being real,” every “actus,” must
  • perfect reality, God. Between the poles of “original
  • man ranges over the realm of matter in which the heavenly
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • side. For under the accidental qualities lies hid the real
  • central question for Thomas, “What reality have these
  • the realm of the middle light, of the “lumen
  • a third condition of achieving knowledge in reality, is that
  • overstep the realm of the “lumen natural,” but push
  • realm of the senses so as to behold the divine Essence; for
  • in corporeal matter, and therefore it gains knowledge naturally
  • organ there must necessarily be some kind of incorporeal
  • This incorporeal substance therefore through which man
  • intellectual realm only in the condition of potentiality. This
  • are comprehensible not according to reality, but only to
  • comprehensible in reality. But the “intellectus
  • reality, as light causes potentially visible colours to be
  • forms of things were comprehensible in reality, as the
  • Moreover, the real basis of growth and decay is matter, and a
  • taken up a particularized form, into a condition of real
  • intellectual activity, it can remain real of its own accord, as
  • condition into that of real contemplation by means of an
  • real intellectual activity, every man could, if
  • metaphors from the realm of plant-life and light in order to
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• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • psychic-spiritual really has its effect on every activity of
  • is found by Thomas to be a vision of the future real
  • material with one hand from the realm of Nature, by Him
  • without God or spirit in the universe of material reality,
  • each sense may not have anything in reality contradictory,
  • organs” — which, however, really applies still more
  • the origin. For the concave appears as a reality, but the
  • golden mean,” to differentiate the extremes. The real
  • were in reality confronted with death; and therefore those who
  • “The redeemed human reason, which has the real