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• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • they are philosophers. One must be able to put oneself
  • might say, expressed itself as a Church, within certain
  • moreover, had been given in such a way that it reveals itself
  • matter itself and not to be in the service of some Party or
  • felt himself more and more out of sympathy with Manichaeism,
  • kingdom of light itself. But the demons have managed
  • which we would to-day call material, unfolding itself to our
  • sympathetically moved by the physical self-evidence, by the
  • which Augustine found himself. Augustine could simply not come
  • so far as the divine expresses itself through earthly
  • finds himself exactly in that era of human soul-development in
  • which the soul had to free itself from the contemplation of
  • This man never let himself go except when he had to deal with
  • say, if I may express myself clearly: we understand the world
  • Psyche, unfolds itself out of the idea-world and experiences
  • itself created. Thus in the Plotinistic sense a man can view
  • himself according to his exterior, his vessel. But that is at
  • bottom only the way in which the soul reveals itself, in which
  • experience within him his very own soul, which raises itself
  • oneself into oneself without concept, a state we describe here
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• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • itself, but what in fact they felt to be a higher
  • so the Church saw itself compelled to snatch at a way out.
  • born of man's individuality itself. This was the point which
  • himself the power to overcome inherited sin. The Church stood
  • instance, in our day. I have permitted myself to stress the
  • wishes to raise himself from the external things which surround
  • itself and can bring forth the separate things of the world by
  • you are accustomed to give to things and translate yourself
  • put himself into the spirituality of the time out of which
  • rejected. If, however, one can put oneself into the experience
  • if one takes this one way one loses the path. One loses oneself
  • leads to nothing. Both roads when the human soul finds itself
  • oneself, his views take on a quite special appearance, even if
  • Plotinus says first of all to himself; if one considers a child
  • liberates itself, when its work is finished, and appears
  • a certain point and then liberates itself as memory
  • Plotinus. On the other hand, that which liberates itself,
  • man, feeling that he is an individual says to himself: in man
  • himself, just as here the centaur and similar things were
  • intelligible world, revealed itself, and simply the soul's
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• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • psychic as working itself into the physical. When through
  • animal-psychic and imposes itself on the corporeality in order
  • which it had itself entered, though without pre-existence, from
  • view that what establishes itself in man as ideas, as general
  • Trinity itself broke in pieces on account of his Nominalism
  • that things exist and that I myself exist? It is no longer a
  • yes, I think and I think first of all concerning myself and the
  • must rise above itself. It must be transformed and be raised
  • of saying to himself: This thought replenishes itself with
  • spiritual content through the development of thought itself..
  • develop himself by his intellectualism, that the spirit comes
  • down to him. If he is then in a position to apply himself to
  • into the appearance of God Himself. Man is on the spiritual
  • outer world and take upon itself something of its nature. And
  • cannot get away from oneself and receive something from the
  • of knowledge itself. The content he pieces together, as it
  • not adapt itself, Kantianism came on the scene, which ended
  • development goes on, unfolding itself into the last third of
  • till we have a spiritual science which can of itself provide an
  • seeking to range itself as a corrective side by side with
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• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • se,” because he had in himself nothing which is
  • Therefore, they named that First One the Self-Good, or the
  • Dionysius calls God at different times the Self-Good, the
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • only that God is in himself good but that he leads back the
  • to the creature, that it should be in itself good and that one
  • completely — because it not only receives but itself
  • in the first Cause itself, namely, in God, of the functional
  • through which every active art shows itself: first the End,
  • behoves the highest Order, in the highest good itself, which is
  • It behoves the third Order in God himself to consider how
  • recognize first, but not in the Essence itself, which all look
  • human thought develop itself upward to a vision of the
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • raises himself from below out of the “world of the
  • moving and causing motion in matter. It is itself therefore
  • sphere itself, in which the light and the operative power are
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • word “intellectus” contains in itself a certain
  • the nature of things rested in God, who saw it in self-reading
  • his mighty thought-power. As thinker he knows himself also to
  • Essence itself becomes the intelligible form of the intellect.
  • all knowledge in itself but has forgotten it on account of its
  • instrument of cognitive power must necessarily itself be void
  • Further: every cognitive instrument is itself known in the
  • anything that can itself be active without body does not depend
  • warmth by itself but a body engenders warmth by means of
  • possibilis” cannot bring this about: for it is itself
  • is a substance which subsists by itself. But it was shown above
  • himself. But if the comprehensible particularized forms of all
  • That every soul harbours in itself its own seed of light, which
• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • draws into his thought as it unfolds itself “post
  • but each would be a species in himself, which Thomas grants to
  • species in himself” This means “secundam
  • centuries, during which the Ego had to find and assert itself
  • creatures after their kind ... He Himself is perfect by reason
  • of the fact that He prepossesses all things in Himself: not in
  • work the best form, not simply for itself, but with an eye to
  • thing, also not simply for itself, but according to His
  • reason and hands, wherewith he can arm himself with weapons and
  • provide himself with the necessaries of life, like the other
  • something pushes it away from itself. In the pull is also that
  • puller draws the pulled to itself. And therefore the first
  • sounds) through an organ which is itself without the qualities
  • movement of the power of desire itself, whereas the material
  • there results from the imagination itself, which produces Fear,
  • bodily nature; and the soul keeps itself free from the movement
  • of the life-spirits and the warmth, as if it were itself
  • relationship with Christ, this forces itself upward into