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44Aquinas on the Inferiority of WomanAmerican Catholic Philosophical Quarterly 87 (4): 685-710. 2013.Aquinas has been accused of being a sexist for making the following four claims about woman: (1) woman is a deficient male; (2) woman was created only for the purpose of procreation; (3) woman is inferior to man; (4) woman must submit to man. Some scholars, notably Michael Nolan, have attempted to defend Thomas, and a few have even gone so far as calling him a feminist. The aim of this paper is to show that Aquinas did hold these four claims throughout his career, and to show in what sense he he…Read more
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26The Dialectical Status of Religious Discourse in Averroes and AquinasAmerican Catholic Philosophical Quarterly 88 (2): 361-379. 2014.The oft-rehearsed, seldom-contested story of Aquinas’s account of sacra doctrina has him holding that revealed theology counts as a demonstrative science, along Aristotelian lines, because it is subaltern to God’s self-knowledge. This paper seeks to question this assessment of the matter by comparing Aquinas’s view to that of another great Aristotelian commentator, Averroes, who holds the contrary position, insofar as he considered religious discourse to be dialectical, and not scientific, in na…Read more
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16De la decisión a la acción: estudio sobre el imperium en Tomás de AquinoDianoia 57 (68): 213-220. 2012.En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the latter ought to adopt…Read more
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15The Dialectical Status of Religious Discourse in Averroes and AquinasAmerican Catholic Philosophical Quarterly 88 (2): 361-379. 2014.The oft-rehearsed, seldom-contested story of Aquinas’s account of sacra doctrina has him holding that revealed theology counts as a demonstrative science, along Aristotelian lines, because it is subaltern to God’s self-knowledge. This paper seeks to question this assessment of the matter by comparing Aquinas’s view to that of another great Aristotelian commentator, Averroes, who holds the contrary position, insofar as he considered religious discourse to be dialectical, and not scientific, in na…Read more
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9La sacra doctrina como ciencia imperfecta quoad nos en Tomás de Aquino: Nuevas reflexiones a partir de algunas ediciones críticas recientesTópicos: Revista de Filosofía 52 67-88. 2017.Como es bien sabido, en su Suma teológica Tomás de Aquino defiende desde una perspectiva aristotélica la naturaleza científica de la sacra doctrina, proponiéndola como una ciencia subalterna al conocimiento que Dios tiene de sí mismo. La interpretación de Tomás en torno a la doctrina aristotélica de la ciencia le permite proponer que las conclusiones de la sacra doctrina se reducen a los artículos de la fe como a sus primeros principios. Lo que no es bien sabido, sin embargo, es que Tomás en otr…Read more
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6Cosmology: Translated, with Notes by Francisco J. Romero CarrasquilloBoD – Books on Demand. 2022.Thomists have have traditionally presented philosophy and theology in St. Thomas Aquinas’ own native scholastic methodology. This methodology allowed philosophical and theological disciplines to advance objectively and in a scientific manner for centuries—understanding ‘science' in the Aristotelian sense. Hugon’s multi-volume work uses this methodology, offering formal arguments with clearly identifiable premises and conclusions and formal objections with clearly identifiable distinctions, etc.,…Read more
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6The Moral Disadvantage of Unbelief: Natural Religion and Natural Sanctity in AquinasQuaestiones Disputatae 5 (1): 93-104. 2014.
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5The Intertwining of Multiplicity and Unity in Dionysius´Metaphysical MysticismTópicos: Revista de Filosofía 44 207-236. 2013.En Dionisio, la procesión de las cosas del ‘Uno’ y su reversión al mismo, lejos de ser eventos distintos y separados, pueden entenderse como ‘momentos’ entrelazados, simultáneos, y coeternos de la misma realidad cósmica, a través de la cual una cosa oscila entre la unidad y la multiplicidad. Además, el itinerario místico de Dionisio es un caso especial de su metafísica de procesión-reversión: el misticismo es la reversión del alma al ‘Uno’. Esto explica por qué la mente también entrelaza discurs…Read more
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5Elitismo intelectual y la necesidad de la fe según Maimónides y Tomás de AquinoAnuario Filosófico 48 (1): 79-102. 2015.En su Comentario al De Trinitate de Boecio 3.1, Tomás de Aquino cita a Maimónides, de quien afi rma que presenta cinco razones a favor de la necesidad de la fe. Los intérpretes suelen ver a Tomás de Aquino como si “hubiera puesto a Maimónides de cabeza”. En el presente artículo se retoma el texto de Maimónides, y se sitúa en el contexto de su misticismo racional. Comparándolo con el pensamiento místico cristiano de Tomás de Aquino, se muestra cómo éste no está citando erróneamente, ni invirtiend…Read more
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4La sacra doctrina como ciencia imperfecta quoad nos en Tomás de Aquino: Nuevas reflexiones a partir de algunas ediciones críticas recientesTópicos: Revista de Filosofía 52 67-88. 2016.As is well known, in his Summa theologiae Thomas Aquinas defends from an Aristotelian perspective the scientific nature of sacra doctrina, arguing that it is a science that is subaltern to the knowledge that God has of Himself. Thomas’ interpretation of the Aristotelian doctrine on science allows him to argue that the conclusions of sacra doctrina are reducible to the articles of the faith as to its first principles. What is not well known, however, is that St. Thomas in other texts modifies his…Read more
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3The problem of the finality of worship and the standard thomistic accountTópicos: Revista de Filosofía 39 (1): 105-127. 2010.This paper is an attempt to introduce the issue of the finality of religious worship into the analytical Thomist tradition. It aims to develop a response, based on an analysis of St. Thomas Aquinas’s texts, to the following questions: What is the end of worship? Why do we worship God? What benefit does God derive from our worship? Alternatively, perhaps, is it not ourselves, rather than God, who are the beneficiaries of our own worship? The paper aims to develop what may be called the ‘Standard …Read more
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1An Abstractionist Correction of Avicenna's Theory of Intentionality in the Early AverroesActa Philosophica 20 (2). 2011.