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• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • through a certain universality. So that, when we speak of
  • universal mankind, a race-soul, a Psyche. It is no empty
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • minds nothing but the idea of universal mankind. And you must
  • in what is as it were universal space void of God. And then one
  • called the universals. Yes, as the situation for mankind was
  • to these universals and perceived them to be the lowest border
  • to mankind, these universals, humanity, animality, lion-hood,
  • the universals such as humanity, lion-hood, etc.
  • general and universal conceptions out of our individuality. But
  • concepts, these universals are really nothing else but the
  • words in general things, in universals. But Roscelin took
  • of the relationship of the universals to individual things; for
  • there first appears to us really the universal, the generality
  • experiences of the external world, then you have the universals
  • preserved in it. Then you have universals. From all the human
  • earthly names, you must experience the universals. There you
  • have the universalia post res — the universals
  • form of universals post rem.
  • of the senses. He experiences the universalia in rebus
  • — the universals in things.
  • he experiences the real, and the universal. So that according
  • 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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  • imagine that Reality was the product only of the universals, of
  • nature, space and time, as well as universal ideas. He says:
  • Nominalism. Scholasticism strove with universals, with the
  • vice-versa. And so, as was shown here in detail in a
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • problem, the “relationship of the universals to
  • the universal forms of being and knowing is made wonderfully
  • universals is for Thomas a problem of drawing the line between
  • (The universals, which in the intellectual world are circular
  • the intellect is the higher and more universal is the reason
  • universal intelligible species.
  • the reasons of the effects, so far as they lie in universal
  • universal causes, preferably if they function according to the
  • universal reasons is a Something, which gives the first urge to
  • is found in the universal causes, is something which overcomes
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • hid the effects and vice versa. Therefore the word
  • — as “universalia in rebus” —
  • as “universalia post res.” But beforehand
  • difference between universal and special form as yet did not
  • the former proceeds from the universal to the particular, and
  • universal.
  • nature of separate things,” as “universalia
  • sake of form, not vice versa.
  • than form, still it is through less numerous and more universal
  • substances there are forms, less universal and less efficacious
  • substances had the forms in that degree of universality in
  • knowledge through the universal concepts of the more
  • “universals,” to man, who must study the
  • universals from below, by releasing the phantasms from things
  • universal conceptions through the “possible
  • other animals; for it is clear that man reviews the universals,
  • own nature are material, because it withdraws the universal
  • is, the more universal are its intellectual forms, it follows
  • substances, less universal forms; and here is the reason why it
  • they are universal and immaterial, which the mode of our
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• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • “universalia,” the general concepts, through the
  • possibilis and individuality in a universal spirit. Man