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410Gilberto Porretano: 'Comentario al tratado de Boecio sobre la predicación sustancial de los nombres de las personas divinas'Revista Española de Filosofía Medieval 23 371-386. 2016.Spanish translation of Gilbert de la Porrée on 'De praedicatione' by Boethius
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539El conocimiento natural de Dios según san PabloIn Salvá Mercedes López, Extremeño Ignacio Sanz & Amérigo Pablo de Paz (eds.), Los orígenes del cristianismo en la filosofía, la literatura y el arte I, Dykinson. pp. 157-200. 2016.This article studies the issue of natural knowledge of God in the Bible verses which speak most explicitly about it: Romans 1,18-32. 'Natural knowledge' means here knowledge accessible to all men by virtue of their innate forces, possible even for those who have not partaken in the biblical revelalion. St. Paul's passage is compared with Wisdom 13-15, which shares many doctrinal points with it. The Pauline discourse, though inserted into a theological reasoning within the perspective of faith, r…Read more
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513Santa Teresa en 'Camino' de san Josemaría EscriváIn Isabel Pérez Cuenca Mª Isabel Abradelo de Usera (ed.), Actas del Congreso Interuniversitario “Santa Teresa de Jesús, Maestra de Vida”, Universidad Católica De Ávila. pp. 1220-1235. 2015.The influence of St. Teresa of Jesus in St. Josemaría Escrivá de Balaguer is well known, but it was especially stressed in his writings. This paper concentrates on the most famous book of St. Josemaría, The Way. The presence of Teresian thought in this work is researched, considering the way Escrivá integrates it in his personal doctrine, and particularly how he adopts it in order to establish the cornerstone of his message: contemplation in daily life.
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1629La causalidad del motor inmóvilHypnos 31 (2): 234-266. 2013.This paper looks at the causal activity of the unmoved mover of Aristotle. The author affirms both the efficient causality of God and his teleological role. He thinks that the principal character, by describing God, is ‘thinking on thinking’. That means his most important factor to act cannot only ‘be aimed’ but must also ‘be thought’. There are many new texts to defend such as an efficient causal interpretation and also various philosophical arguments to support final causality.
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507Anassagora, il nous e la conoscenzaHypnos 30 127-138. 2013.Anaxagoras’ “nous” has a cosmological value. Additionally, it has inspired interesting reflections in order to understand metaphysically the intellect. The question we want to answer is twofold. On one hand, we will inquire whether or not Anaxagoras has understood correctly the nature of the intellect. On the other hand, we will discern if our author has understood the peculiarity of consciousness. The answer to these questions will probably be negative. Notwithstanding that, it will be po…Read more
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8537Anaxágoras y su recepción en AristótelesEDUSC. 2014.¿Cuál es el origen de todas las cosas? A pesar de su gran diversidad, ¿tienen una raíz común? ¿Tuvo el mundo un comienzo? ¿Cómo surgió la vida en la tierra? Tales preguntas, que aún provocan a los científicos, fueron formuladas por vez primera por los primeros pensadores griegos. Anaxágoras responde a ellas poniendo al inicio del tiempo una confusa mezcla de todas las cosas sobre la cual obró un ser llamado Intelecto, quien dio lugar al orden del mundo que hoy contemplamos. Con ello, este autor …Read more
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588La providence chez Saint-Thomas d’Aquin comme compréhension de la totalitéIn Claude Brunier-Coulin (ed.), Institutions et destitutions de la Totalité. Explorations de l’œuvre de Christian Godin. Actes du colloque des 24-25-26 septembre 2015, Orizons. pp. 293-318. 2016.This article deals with the doctrine of providence in Thomas Aquinas based on the thinking of the French philosopher Christian Godin: divine providence would provide an understanding of the “totality” (totalité) that concerns not only the entire universe but also each individual. Aquinas gives an Aristotelian explanation of chance, luck and contingency from the divine perspective. Omniscience, omnipotence and divine providence, however, do not contradict the existence of either true contingency …Read more
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15791Franz Brentano, La psicología de AristótelesEdiciones Universidad San Dámaso. 2015.Franz C. Brentano, 'La psicología de Aristóteles, con especial atención a la doctrina del entendimiento agente. Seguida de un apéndice sobre la actividad del Dios aristotélico'. Traducción y presentación de David Torrijos Castrillejo. Madrid, Ediciones Universidad San Dámaso, 2015, ISBN: 978-84-15027-81-2, xix + 344 pp. Título original: 'Die Psychologie des Aristoteles insbesondere seine Lehre vom ΝΟΥΣ ΠΟΙΗΤΙΚΟΣ. Nebst einer Beilage über das Wirken des Aristotelischen Gottes'. Mainz: Franz Kirch…Read more
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210La genialidadEncuentro. 1892/2016.En este opúsculo dedicado a la estética, Brentano parte de sus puntos de vista sobre antropología y teoría del conocimiento para investigar el elemento distintivo de un ser humano genial. Aquello que convierte una obra de arte en una obra maestra, la genialidad, ¿está originado por una fuerza sobrehumana, una «inspiración», o bien es un rasgo de la psique del artista? Franz C. Brentano. 'La genialidad'. Introducción, traducción y notas de David Torrijos-Castrillejo. Serie opuscula philosophica 6…Read more
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3595Santo Tomás y el motor inmóvilRevista Española de Filosofía Medieval 18 123-136. 2011.Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the final cause of heaven, which by moving strives to imitate the divine rest. Aquinas seems to agree with him. However his interpretation is original and philosophically more satisfactory: God is the efficient cause of the world, not only as creator, but also as it´s ruler. In this way God is also the final cause.
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5531La cosmología presocráticaHypnos. Revista Do Centro de Estudos da Antiguidade 34 132-139. 2015.This article aims at clarifying some issues raised by a recent book of Daniel W. Graham about the Presocratic cosmology. It particularly intends to shed some light on the understanding of Anaxagoras’ universe by suggesting some reasons why, despite Graham’s opinion, it is still possible to think that the stars were flat according to him. Another goal is highlighting the importance of the comprehensive physical theory of Anaxagoras, based on a circular motion called perichoresis, which would expl…Read more
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3717Dios en la ética de AristótelesPensamiento 68 (255): 5-23. 2012.In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the possibility of understanding him as efficient cause. In that case, if God is efficient cause and gives rise to teleology, this must have some existential significance for man. We can ask ourselves therefore whether the knowledge of metaphysics can offer some orientation also for ethics. Yet if this were true, the need would arise to deepen the question of how much the gods love men and …Read more
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413Die Ursächlichkeit des unbewegten BewegersHelikon. A Multidisciplinary Online Journal 3 99-118. 2014.This paper looks at the causal activity of the unmoved mover of Aristotle. The author affirms both the efficient causality of God and his teleological role. According to Aristotle, the main explanation, by describing God, is ‘thinking on thinking’. That means his most important factor to act cannot only ‘be aimed’ but must also ‘be thought’. The final causality is based on the higher energeia what owns the efficient cause, since the energeia itself is regarded by Aristotle as good. God as unmove…Read more
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144Más allá de Aristóteles: un análisis metafísico del entendimientoIn Alfonso Pérez de Laborda (ed.), El Dios de Aristóteles. νόησις νόησεως, Ediciones De La Facultad De Teología San Dámaso. pp. 345-366. 2009.In this paper, I try to show how the intellect and the reality go together by a metaphysical analysis of the intellectual potency. According to the classical think, there is a true ‘idealist’ way to considerate the intellect. In the divine intellect there is —ontologically— all being that is present —logically— in God’s mind.
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1219Feuerbach, Xenophanes and the all too human GodIn Gabriela Blebea Nicolae (ed.), Credința în época secularizării, Editura Arhiepiscopiei Romano-catolice. pp. 179-192. 2015.Feuerbach is known for his unmasking of the concept of God insofar he solved it in a celestial idealization of the human essence. Xenophanes already rejected the popular idea of the gods, which were described as deified human beings. Our purpose is to compare the process both thinkers followed, because both set the human as the focus of their arguments. Xenophanes’ divinity retained some aspect in common with humans and such a God, despite his diversity from men and his transcendence, is human e…Read more
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1488Anassagora e la sua ricezione in AristoteleMater Clementissima 101-110. 2014.An Italian abstract of my thesis, which contains an interpretation of the most important issues of Anaxagoras' philosophy and the early history of his reception (among his disciples, the Academy and, prominently, Aristotle)
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333Teofrasto: MetafísicaHypnos 35 144-173. 2015.Spanish translation of Theophrastus' work called Metaphysics
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311La dimensione comunitaria della formazione filosofica secondo AristoteleIn Acerbi Ariberto, Labastida Francisco Fernández & Luise Gennaro (eds.), La filosofia come Paideia. Contributi sul ruolo educativo degli studi filosofici, Armando. pp. 27-34. 2016.This paper is a study about the social dimension of the philosophical education according to Aristotle. Aristotle is not a individualistic thinker but he understands the philosophical activity in the social context of the friendship.
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496Dios y "antropocentrismo" en AristótelesEspíritu 62 (145): 35-55. 2013.If the prime mover must be considered as efficient cause and not only as a final cause, then one must ask: why does God move the heavens? We hold the position that the anthropocentrism which Aristotle maintains is able to sufficiently justify the thesis that God moves the spheres so that human beings may exist. This provides an additional motive for accepting providence, which is manifestly ordered specifically towards man
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530Franz Brentano y Tomás de AquinoEspíritu 65 525-557. 2016.This paper presents the Spanish translation of the only two texts of Franz Brentano which deal specifically with St. Thomas Aquinas. The first text is a section about St. Albert the Great and Aquinas in an article published during Brentano’s youth, “The History of Ecclesiastical Sciences” (1867). The second text is an article, “Thomas Aquinas” (1908), written at the end of his life. Both texts reveal the immense value that Brentano saw in Aquinas. They also show that he regarded Aquinas mainly a…Read more
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1813San Alberto Magno. Introducción a la Metafísica. Paráfrasis Al Primer Libro de la Metafísica de AristótelesEdiciones Universidad San Dámaso. 2013.Spanish translation of the Commentary on Metaphysics Book A by Albertus Magnus. It includes a long introduction (more than 100 pages) and bibliography, which you can download here.
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338Identidad religiosa e innovación filosófica en la Atenas del siglo V a.C.In Juana Torres Silvia Acerbi (ed.), La religión como factor de identidad, Escolar Y Mayo. pp. 11-20. 2016.The fifth century BC is one of the most brilliant of Greek history. Pericles, as the leader of a splendid Athens, promoted the entry into his polis of the new scientific movement that until then had developed primarily in Ionia and in the Italian peninsula. However, their research raised suspicions among the Athenians, who regarded it as a risk for traditional religion. In spite of the somewhat flexible and plural character of the Greek religion, in this period three famous trials took place in …Read more
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653Anaxagorae HomoeomeriaElenchos: Rivista di Studi Sul Pensiero Antico 36 (1): 141-147. 2015.Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous.” This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term “homoiomerous” may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term “homoiomerous” in Anaxagoras, somewhat different from the one present in Aristotle. This requi…Read more
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1853AnaxágorasPhilosophica: Enciclopedia Filosófica on Line. 2013.Encyclopedia entry about Anaxagoras, the presocratic philosopher: Life, works, mixture, nous, biological and cosmological problems, and a bibliography.
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1941La metafísica de Platón según san Alberto MagnoIn Oscar Mauricio Donato (ed.), En torno a Platón, Universidad Libre De Colombia. pp. 17-64. 2015.Although St. Albert the Great is known for his assimilation of Aristotle’s thought, he holds Plato in high regard. Yet Aristotle largely guides Albert’s understanding of Plato and Aristotelian criticism against him is repeated along Albert’s work. The objections raised in the first book of the Metaphysics are especially recurrent. Therefore to study Albert’s commentary on such objections in some detail, as we do in these pages, has considerable interest. Criticism against Plato focuses on his co…Read more
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3516El método de estudio de Aristóteles según BrentanoAnales Del Seminario de Historia de la Filosofía 33 (2): 671-688. 2016.This paper consists in the Spanish translation of a manuscript by Franz Brentano, where he deals with “The Method of Study of Aristotle and, More Generally, the Method of Historical Research in Philosophical Field”. In these pages, Brentano challenges the Aristotelian studies of his time by criticizing the approach followed by E. Zeller and other scholars. Meanwhile, he suggests some hermeneutical rules in order to interpret Aristotle in the right way. The core of his proposal is the use of phil…Read more
David Torrijos-Castrillejo
Universidad Eclesiástica San Dámaso
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Universidad Eclesiástica San DámasoAssociate Professor
Areas of Specialization
Metaphysics |
Ancient Greek and Roman Philosophy |
Areas of Interest
Metaphysics |
Ancient Greek and Roman Philosophy |
Medieval and Renaissance Philosophy |