Pseudo-Dionysius and the Metaphysics of Aquinas by Fran O'Rourke

By Fran O'Rourke

This paintings investigates the impact of Pseudo-Dionysius with recognize to the critical issues of Aquinas' metaphysics: wisdom of absolutely the and its nature as transcendent; Being as fundamental and common perfection; the diffusion of construction; the hierarchy of creatures; and the go back of all to God as ultimate finish. by means of concrete instance and continuous reference it illustrates either the pervasive impression of Pseudo-Dionysius and the profound originality of Aquinas.

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Pseudo-Dionysius and the Metaphysics of Aquinas

This paintings investigates the impression of Pseudo-Dionysius with recognize to the primary subject matters of Aquinas' metaphysics: wisdom of absolutely the and its nature as transcendent; Being as fundamental and common perfection; the diffusion of construction; the hierarchy of creatures; and the go back of all to God as ultimate finish.

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The primary mode of naming GO,d is through the negation of all things, since he is beyond all, and whatever is signified by any name whatsoever is less than that which God is. 91 OUf knowledge awakens amidst the material things whic,h are presented connaturally to Qllr soul; but when we discover that God is nothing sensible or corporeal, the soul ascends by way of negation, according to Aquinas, through the ascending grades of reality to the outermost limits of the universe of beings. In this manner it becomes united with God in the manner which is.

104 De Veritate 8, I, ad 8: Tantum cognoscitur quod Deus est super illud quod de ipso intelleetui repraesentatur; unde illud quod est, remanet occultum. Et hie est nobilissimus modus cognitionis ad quem pervenire possumus in via; et ideo non videmus de Deo quid est{ sed quid non est. O~ I, iii, 82: Non enim est ignota propter obseuritatem, sed propter abundantiam claritatis. See Ep. 5, I013A. 106 VII, iv, 132: Rursus autem est alia perfectissima Dei cognitio, per remotionem scilicet, qua eognoscimus Deum per ignorantiam, per quamdam unitionem ad divina supra naturam mentis....

Contra Gentiles I, 30: Et sic in omm nomine a nobis dicto, quantum ad modum significandi, imperfectio invenitur, quae Dec non competit, quamvis res significata aliquo eminenti modo Deo conveniat , .. Et quantum ad hoc nullum nomen Deo convenienter aptatur, sed solum quantum ad id ad quod significandum nomen imponitur. Possunt igitur, ut Dionysius docet, huiusmodi nomina et affirmari de Dec et negari: affirmari quidem, propter nominis rationem; negari vero, propter significandi modum. 0stendit quomodo, post huiusmodi cognitionem, hoc ipsum quod Deus est remanet nobiS occultum.

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