Download PDF by Victor M. Salas, Robert L. Fastiggi: A Companion to Francisco Suarez

By Victor M. Salas, Robert L. Fastiggi

ISBN-10: 9004281584

ISBN-13: 9789004281585

A significant other to Francisco Suarez examines the idea of scholasticism s surgeon eximius in its entirety: either philosophically and theologically. a few of the so much detailed positive aspects of Suarez s suggestion are pointed out and evaluated in gentle of his instant ancient context. What emerges from the reviews contained during this quantity is the image of a philosopher who's profoundly steeped within the riches of divergent faculties of concept and but who manages to discover his personal exact voice so as to add to the refrain of scholasticism."

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44 Consequently, the proposition that this comes from the natural law presupposes the existence of a contract among human beings. From this, one understands why the obligation of civil obedience—as much in its form as in its content—is not identical for each group of men subject to a government. 9 (ed. Vivès, vol. 24, p. 209). 9 (ed. Vivès, vol. 24, p. 209). 10 (ed. Vivès, vol. 24, p. ” This thesis does not have Bellarmine as its author, as Suárez justly relates; it is already present in: Cajetan, De auctoritate Papae et Concilii, tract.

For scholasticism, the difficulty tied to the recognition of a natural law as having an origin superior to human legislation consists in determining whether the essence of that law resides in the will or in reason. The Thomist position— beyond the differences concerning the origin of the natural law and the justification of its obligatory force—had made possible the acceptance of its existence and emergence from a transcendent principle, implying an origin superior to human legislation, to which the latter must conform.

Cf. 24. 140 Pereira, Suárez, p. 27. 141 No doubt, the Suárezian claim that entity (entitas) is the ultimate principle of individuation must have resonated with the future father of monadology. 146 Not surprisingly, Leibniz’s fondness for the Spanish theologian was also shared by his pupil Christian Wolff, for whom Suárez was a practitioner of scholasticism par excellence. Whether Wolff’s ontology constitutes in large part a repetition of Suárezian ‘essentialist’ metaphysics that confuses being with possibility, as Gilson maintains,147 or an ontology of actuality, as Pereira holds contrary to Gilson148—a dispute we need not enter here—what cannot be denied is that Wolff finds in Suárez, if not exactly an infallible exponent of all truths pertaining to the nature of being, a master whose vocabulary, technical precision, and exhaustive attention to every salient detail are the benchmark of any properly conducted ontological exploration.

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A Companion to Francisco Suarez by Victor M. Salas, Robert L. Fastiggi

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