Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Displaying: 61-70 of 2435 documents

plenary sessions
61. Proceedings of the American Catholic Philosophical Association: Volume > 88
Timothy B. Noone Habitual Intellectual Knowledge in Medieval Philosophy: A Complex Theme
abstract | view |  rights & permissions | cited by
This lecture treats the theme of habitual cognition in both its commonplace and unusual senses in the tradition of ancient and medieval philosophy. Beginning with Aristotle’s Nicomachean Ethics and its teaching on habits, it traces how the ancient and medieval Peripatetic tradition received and developed the idea of habitual knowledge. The lecture then turns to three case-studies in which the notion of habitual knowledge is used in unusual senses: Aquinas’s treatment of self-knowledge; Scotus’s account of human awareness of the concept of being; and Peter Auriol’s observations regarding memory and subconscious awareness in ordinary reptitive acts. Aquinas and Scotus seem to identify habitual knowledge in its unusual sense with the presence of an intelligible in the mind prior to actual cognition of that object. Auriol extends habitual knowledge to cover the cognitive state of someone performing an act without any conscious attention. The uses by both Aquinas and Scotus seem somewhat parallel to the use of habit or pre-conscious knowledge in Hume and Kant.
62. Proceedings of the American Catholic Philosophical Association: Volume > 88
Marilyn McCord Adams Scotus on the Metaphysics of Habits
abstract | view |  rights & permissions | cited by
Aristotelian method accounts for essential functional regularities in terms of powers rooted in the substantial form of the functioning thing. Habits are posited to explain new and acquired functional regularities (such as the ability to speak Chinese or control one’s temper). Because Aquinas sees habits as rendering potentiae more determinate, he finds it natural to account for post-mortem supernatural functioning in terms of infused habits or qualities that build on nature with further determinations. By contrast, Scotus begins with the natural priority of receiving subjects over what they receive, and how what they determinately are fixes which habits would be formally compatible and which incompatible with it. This leads him to reject the “new infused habit or quality” account of the soul’s post-mortem ability to see God, the will’s capacity to love God above all, and the body’s supposed post-mortem impassibility, subtlety, and brightness.
session i: dispositions in contemporary metaphysics
63. Proceedings of the American Catholic Philosophical Association: Volume > 88
Errin D. Clark How Aristotelian is Contemporary Dispositionalist Metaphysics? A Tale of Two Distinctions
abstract | view |  rights & permissions | cited by
Exciting and important work on the metaphysics of causal powers and dispositions is currently under way. Much of it has been branded as a return to Aristotelian metaphysics, as it seems to put agents and their actions back as ultimate principles of reality. Philosophers involved in this work often speak of a ‘categorical—dispositional’ distinction. And sometimes it is suggested that the distinction is, or is similar to, Aristotle’s distinction between act and potency. The aim of this paper is to assess the legitimacy of that suggestion by explicating both distinctions. I argue that in many recent ‘neo-Aristotelian’ accounts of dispositions a certain idea that lies at the heart of Aristotle’s metaphysics of act and potency is largely absent. This situation is unfortunate, for Aristotle’s idea suggests a surprising relationship between being and power and it flips a certain assumption, still made by many metaphysicians, on its head.
64. Proceedings of the American Catholic Philosophical Association: Volume > 88
Travis Dumsday Dispositionalism, Categoricalism, and Metaphysical Naturalism
abstract | view |  rights & permissions | cited by
In contemporary analytic metaphysics there are five theories concerning the reality (or unreality) of dispositional and categorical properties and their relationship: mixed view dispositionalism (also the dominant view in Scholastic philosophy of nature), pan-dispositionalism, categoricalism, identity theory, and neutral monism. Here I outline briefly a novel argument against metaphysical naturalism, one based on the idea that none of these five theories is compatible with it.
session ii: habits in illuminative cognition
65. Proceedings of the American Catholic Philosophical Association: Volume > 88
Andrew Jacob Cuff Man’s “Very Special Habit” and God’s Agency in the Illumination Epistemology and Volition Theory of Bonaventure and Aquinas
abstract | view |  rights & permissions | cited by
It is commonly taken for granted that Thomas Aquinas employed Aristotelian principles in his philosophical system to promote a “program” of Christianizing the Stagyrite. However, the question of why Thomas used Aristotle on a particular point can help uncover the goals of his scholastic project. The case of divine illumination theory is especially enlightening in this regard. From the zenith of Augustinian illumination epistemology as expressed in Bonaventure to its disappearance in Scotus, the influence of Aristotle’s notion of active intellect can be clearly traced throughout the thirteenth century. Thomas is especially important in this chronology, because he “internalizes” Bonaventure’s illumination theory and encapsulates it in man’s innate power of abstraction. In determining his motivation for doing so, this study explores the connection between epistemology and volition in both Bonaventure and Thomas, and postulates that Thomas adopted Aristotelian principles to safeguard a doctrine of free will in his volition theory.
66. Proceedings of the American Catholic Philosophical Association: Volume > 88
Samuel A. Pomeroy Accommodating Avicenna, Appropriating Augustine: Assessing the Sources for Thomas Aquinas’s Doctrine of Prophecy
abstract | view |  rights & permissions | cited by
In this paper I argue that Aquinas’s doctrine of prophecy develops from the early period (De uer. q. 12, a. 1, prophecy is a habit) to his more mature articulation (ST IIa-IIae q. 171, a. 2, prophecy is not a habit) as a result of his complex handling of the metaphysical thought of Avicenna. Aquinas subtly distances himself from the implication of Avicenna’s emanationist framework for prophecy, namely that prophetic knowledge is acquired through perfected natural intellectual habit. Yet at the same time he accommodates this aspect insofar as it aligns with Augustine’s biblical neo-Platonism. He does so, as I shall demonstrate, with Augustine’s notion of prayer (orandi) as a kind of inquiry (disputatio) that disposes the soul to aptly receive the prophetic light by the extension of divine grace. In this, Aquinas incorporates Avicenna’s notion of prophetic habit without committing to the emanationist model from which it arises.
session iii: virtue and politics
67. Proceedings of the American Catholic Philosophical Association: Volume > 88
Michael P. Krom Civic Virtue: Aquinas on Piety, Observance, and Religion
abstract | view |  rights & permissions | cited by
This paper articulates Aquinas’s account of the duties citizens have toward the nation, focused specifically on the virtues of piety and observance. In the first section, I discuss justice as the foundation of good citizenship. In the second, I delineate the acts of justice which primarily orient citizens toward serving the nation, focusing specifically on piety and observance. Finally, in the third section I reflect on how religion, or the virtue by which humans render proper worship to God, has a moderating effect on what we owe to the nation. Reverence for political authorities easily becomes state idolatry unless a strong religious commitment to loving God first and neighbor second is present among the citizenry. Thus, religion is shown to be a bulwark of freedom from tyranny.
68. Proceedings of the American Catholic Philosophical Association: Volume > 88
Mary Elizabeth Tetzlaff The Peculiar Virtues of the Rulers and the Ruled in Politics III.4
abstract | view |  rights & permissions | cited by
At the end of Book III, chapter 4 of Aristotle’s Politics, Aristotle identifies the virtue peculiar to the excellent ruler as prudence. The ruled’s complementary virtue is true opinion. All the other virtues are held in common, albeit in different forms. Why these habits? The answer to this question lies in Aristotle’s discussion of the good man and the serious citizen in III.4, and of the rule of law in III.16.
session iv: history of philosophy
69. Proceedings of the American Catholic Philosophical Association: Volume > 88
Mark K. Spencer Habits, Potencies, and Obedience: Experiential Evidence for Thomistic Hylomorphism
abstract | view |  rights & permissions | cited by
Thomistic hylomorphism holds that human persons are composed of matter and a form that is also a subsistent entity. Some object that nothing can be both a form and a subsistent entity, and some proponents of Thomistic hylomorphism respond that our experience, as described by phenomenology, provides us with evidence that this theory is true. Some might object that that would be more easily seen to be a good way to defend Thomistic hylomorphism if the scholastics themselves had provided such evidence. I show how some scholastics do give evidence for Thomistic hylomorphism from their descriptions of our experience of forming and using habits. I consider their account of experiences of different acts of habit formation and exercise, and of experiences founded upon different kinds of potencies and obedience to reason that underlie their habits. Then I show that these experiences, when reasoned about in an effect to cause manner, provide evidence for Thomistic hylomorphism, and that the objection fails.
70. Proceedings of the American Catholic Philosophical Association: Volume > 88
M. V. Dougherty Giovanni Pico della Mirandola, Concordia, and the Canon Law Tradition: On the Habits and Dispositions of Renaissance Exegetes
abstract | view |  rights & permissions | cited by
Giovanni Pico della Mirandola (1463–1494) is best known for his Oratio, one of many works containing his promise to prove that the philosophies of Plato and Aristotle are in agreement. Pico never fulfilled this promise, however, and commentators have at times derided Pico’s concordist project. The present paper argues that Pico’s notion of concordia was at least partly inspired by a jurisprudential habit derived from his early training in canon law. After examining Pico’s explicit but dispersed statements on concordia, I then consider the circumstantial evidence for a jurisprudential origin to Pico’s project. As the habits and dispositions of Renaissance exegetes differed significantly from those of present-day interpreters of the history of philosophy, there is merit in looking beyond traditional disciplinary boundaries to understand Pico’s attempted concordia of Plato and Aristotle. An appreciation of this context mitigates the negative assessments of his enterprise.