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Scope of the work - This research project involves two components. The first is a translation from Latin into English of St Thomas Aquinas’s Quaestio disputata de spiritualibus creaturis. This is an important, though largely neglected, work of St Thomas dating from 1267- 68, dealing with a range of issues relating to the two categories of created spirits recognised by Thomas, viz. angels and human souls. The perspective of the Angelic Doctor is principally, though not exclusively, that of philosophy rather than of theology. What is found in the disputed question is the development of a number of arguments, and the consequent taking up of a number of positions, that are the immediate source of what St Thomas has to say about angels and the human soul in the first part (prima pars) of his Summa Theologiae - a part which was completed by 1268. What he has to say about the Averroistic view that there is only one receptive intellect, and only one agent intellect, for all human beings (see Articles 9 and 10 of the disputed question) prepared the way for his crucially important polemical treatise of 1270, the De unitate intellectus contra Averroistas. The project provides a complete translation of the Quaestio disputata de spiritualibus creaturis which extends across eleven ‘articles’ addressing selected questions concerning angels and/or human souls, viz. matter/form composition, modes of union with (or separation from) matter, specific differences between angels, receptive intellect and agent intellect in human beings, and the distinction between the soul and its powers. Pages vi- vii of the Introduction to the project discuss the way in which the translation of the text of St Thomas has been approached. To cite one sentence: “An attempt has been made at all times to use a style of translation that is pleasantly readable, non-jarring, and non-pedantic” - but one that is subject to total fidelity to expressing the philosophical meaning of St Thomas. The second component of the project is eleven sets of notes (one hundred and seven pages in all), each set of which belongs to one or other of the eleven articles making up the text of St Thomas as translated. There is a degree of cross-referencing between some of the notes belonging to particular articles. The notes are of varying length and are concerned to facilitate an understanding of what the Angelic Doctor has to say in his Quaestio disputata de spiritualibus creaturis. Most of the notes fall into one or other of the following categories: biographical (providing information about a number of persons whose names appear in Thomas’s text), historical (giving information about institutions and events connected with the time, or life, of St Thomas), exegetical (explaining why a particular English translation of Thomas’s Latin has been used, or illustrating a point in the text by citations from other works of the Saint, or on occasion taking issue with some feature of the critical Latin text of Leo Keeler, S.J., on which the translation has been based), and ‘philosophical extension’ notes (seeking to amplify what St Thomas has been arguing in the disputed question on created spirits by considering related issues in other works of his, or by further exploration of a concept or notion used in the text but not dwelt on by Thomas). 2 Aim of the work - The aim of the project has been to make available an accurate, and attractive, English translation from thirteenth century Latin of an important work of Thomas Aquinas, and to support this activity with accompanying sets of notes. The achievement of appropriate scholarly standards has been a pervasive intention in all that has been undertaken.

Ce travail interroge la constitution d’une métaphysique de la personne humaine dans la pensée de Thomas d’Aquin. Si on s’accorde généralement à reconnaître que la réflexion thomasienne sur la personne a eu une influence décisive sur la compréhension moderne de l’homme comme personne, on constate également que l’expression personne humaine n’est pas familière de l’Aquinate et ne fait l’objet d’aucun développement particulier dans son œuvre. En effet, l’approche métaphysique de la personne humaine dans le corpus thomasien est logée dans les textes théologiques dans lesquels Thomas, suivant une démarche analogique, définit la personne divine en conservant l’affinité avec l'homme. Ce travail de conceptualisation, à la charnière de la théologie et de l’anthropologie, s’inscrit dans le sillage de la thématique chrétienne de l’homme image de Dieu. Dans le monde latin, les diverses composantes de cette riche tradition se rassemblent à la fin du VIe siècle autour de la figure de Boèce. Au détours des analogies sur les mystères de la Trinité et du Christ, Thomas est conduit à repenser la métaphysique de la substance et de la subsistence, héritage de la traduction de la notion grecque d'hypostase effectué par Boèce. Au bout du compte, ces analogies n’aboutissent pas seulement à une métaphysique de la personne subsistant dans la nature humaine, elles fondent ultimement une véritable métaphysique de la personne humaine en définissant une manière humaine de subsister. / This work examines the formation of a metaphysics of the human person in the thought of Thomas Aquinas. On one side it is generally agreed that the Thomistic thought on the person had a decisive influence on the modern understanding of man as a person, on the other side the term human person is not familiar of Aquinas and not subject to any particular development in his work. Indeed, the metaphysical approach of the human person in the Thomistic corpus is found in the theological texts in which Thomas defines the divine person maintening the affinity with man. This work of conceptualization deals with the Christian theme of man image of God using the analogy. In the Latin world, the various components of this rich tradition come together in the late sixth century around the figure of Boethius. From analogies on the mysteries of the Trinity and of Christ, Thomas is led to rethink the metaphysics of substance and subsistence inherited from the translation of the Greek notion of hypostasis made by Boethius. Ultimately, these analogies do not lead only to a metaphysics of the person subsisting in human nature, they found a true metaphysics of the human person by defining a human subsisting way.

This thesis aims to interpret the elements of beauty and art in the marriages portrayed in Geoffrey Chaucer¡¦s Canterbury Tales by means of St. Thomas Aquinas¡¦s theory of beauty and that of art. St. Thomas asserts that beauty consists of three elements: proportion, clarity and integrity, and that art imitates and denotes production. I take beauty and art as the crucial concepts and use analogy as the inquiring tool to examine the imaginary domain between beauty and art as applied to marriage, meanwhile investigating the implied language of intercommunication between aesthetics and marriage. Marriage is taken as a representation of beauty; its different forms and contents portrayed in Chaucer¡¦s various tales will be analyzed so as to see to what extent they reflect and diverge from medieval aesthetic sensitivity and how aesthetic theory can be adopted to interpret medieval marriage. In Chapter One, the theory of ¡§proportion¡¨ is applied to the various forms of marriage depicted in the Tales to explore how the marriage of the nobility and that of the commoners will correspond to this element of beauty, as portrayed in ¡§The Clerk¡¦s Tale,¡¨ ¡§The Man of Law¡¦s Tale,¡¨ ¡§The Second Nun¡¦s Tale,¡¨ ¡§The Franklin¡¦s Tale,¡¨ ¡§The Merchant¡¦s Tale,¡¨ ¡§The Miller¡¦s Tale,¡¨ ¡§The Wife of Bath¡¦s Prologue¡¨ and her tale. Chapter Two examines the roles the variants of ¡§clarity,¡¨ that is, physical and spiritual beauty, play in marriage, and a debate on the coexistence and non-coexistence of physical and spiritual beauty of a wife among the pilgrim-tellers will be demonstrated. Furthermore, in Chapter Three I shall extend the medieval concept of art to that of the ¡§procreative art¡¨ in marriage, and explore the relationship between the procreative art and the ¡§integrity¡¨ of marriage in the aforementioned tales. The conclusion discusses Chaucer¡¦s positions on the aesthetics of marriage of the nobility and that of the commoners portrayed in the tales.

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Alasdair MacIntyre argues in favor of a historicist Thomism in ethics and political philosophy. In his theory, sociological categories take up much of the space traditionally occupied by metaphysics. This peculiar feature of MacIntyre's Thomism, and its merits and demerits, is already a subject that has been taken up by many critics. In this thesis, these criticisms are supplemented and unified by identifying what is perhaps the most fundamental difficulty with MacIntyre's ethics: his version of Thomism is problematic because it treats epistemology as first philosophy. This misstep compromises MacIntyre's ability to provide a defense of moral objectivity, while also undermining his theory's usefulness in deriving moral rules. The result is an ethics of doubtful coherence. If Thomism is to offer a viable alternative to Enlightenment morality and Nietzschean genealogy, it must defend the priority of metaphysics with respect to epistemology.

This thesis addresses the historic debate between natural law theorists and positivists. After providing a foundation for the debate by discussing the thirteenth century natural law theory of St. Thomas Aquinas and the criticisms of it by positivist philosopher John Austin, this thesis turns to the theory of H.L.A. Hart. My primary aim is to outline a defense of the soft positivism of H.L.A. Hart in face of the criticisms of Ronald Dworkin by appealing to two nonexclusive roots of moral principles in the law: justice and criminal law.

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2018-04-12T17:50:52Z No. of bitstreams: 1 BRUNO VIEIRA DINIZ.pdf: 2490348 bytes, checksum: b26b41d5296d2042dfc74dfa81a6d99c (MD5) / Made available in DSpace on 2018-04-12T17:50:52Z (GMT). No. of bitstreams: 1 BRUNO VIEIRA DINIZ.pdf: 2490348 bytes, checksum: b26b41d5296d2042dfc74dfa81a6d99c (MD5) Previous issue date: 2017-12-19 / This dissertation has as the main goal the identification of principles of a possible psychotherapy in the light of the tomasian psychology. To reach this objective, we initially discussed the importance of the theme, namely, the importance of Thomism and of a possible psychotherapy in the light of Saint Thomas Aquinas in the present days. In this regard, we believe, among other things, that Thomism has the ability to bring us closer to the truth about human nature in its fullest completeness. Next, we discussed and established some important theoretical assumptions for this work, which are the definitions of Tomasian psychology and Thomistic psychotherapy. We defined that Tomasian psychology is the theological treaty of Thomas Aquinas on the human soul, its essence, powers and acts; and that Thomistic psychotherapy would be a possible application of this psychology: a science and a prudential art whose objectives would be, through interpersonal help, to alleviate suffering and to seek the perfection of the human soul. Then, in order to identify in the psychology developed by Saint Thomas possible principles for a psychotherapy, we undertook a long study in which we tried to synthesize, systematize and analyze the entire content of Tomasian psychology, having as reference the Summa Theologica. Thus, we studied the human soul, its powers and acts, with emphasis on the following themes: the voluntary act and its principles, the ultimate end of man (and the happiness), the passions of the soul, and human virtues and vices. Finally, in the last chapter of this work, we presented, briefly, by way of conclusion, possible principles of a Thomistic psychotherapy, which were identified and inferred from the previous study. We believe that such principles can shed important light on the nature of the therapeutic relationship and on the means of pursuing the main psychotherapeutic goals, as previously presupposed, that are: the alleviation of emotional suffering and the pursuit of human happiness. / Esta disserta??o tem como objetivo principal a identifica??o de princ?pios de uma poss?vel psicoterapia ? luz da psicologia tomasiana. Para atingir esse objetivo, inicialmente, discutimos a import?ncia do tema, ou seja, a import?ncia do tomismo e de uma poss?vel psicoterapia ? luz de Santo Tom?s de Aquino nos dias atuais. Quanto a isso, acreditamos, dentre outras coisas, que o tomismo tem a capacidade de nos aproximar da verdade a respeito da natureza humana em sua maior integralidade. Em seguida, discutimos e estabelecemos alguns importantes pressupostos te?ricos para este trabalho, que s?o as defini??es de psicologia tomasiana e de psicoterapia tomista. Definimos que a psicologia tomasiana ? o tratado teol?gico de Tom?s de Aquino acerca da alma humana, sua ess?ncia, pot?ncias e atos; e que a psicoterapia tomista seria uma poss?vel aplica??o dessa psicologia: uma ci?ncia e uma arte prudencial cujos objetivos seriam, por meio da ajuda interpessoal, o al?vio do sofrimento e a busca da perfei??o da alma humana. Em seguida, com o intuito de identificar na psicologia desenvolvida por Santo Tom?s poss?veis princ?pios para uma psicoterapia, empreendemos um longo estudo em que procuramos sintetizar, sistematizar e analisar o conte?do de toda psicologia tomasiana, tendo como refer?ncia a Suma Teol?gica. Estudamos assim a alma humana, suas pot?ncias e atos, com destaque para os seguintes temas: o ato volunt?rio e seus princ?pios, o fim ?ltimo do homem (e a felicidade), as paix?es da alma, as virtudes e os v?cios humanos. Por fim, no ?ltimo cap?tulo deste trabalho, apresentamos ent?o, sinteticamente, a t?tulo de conclus?o, poss?veis princ?pios de uma psicoterapia tomista, identificados e inferidos a partir do estudo anterior. Acreditamos que tais princ?pios podem nos lan?ar importantes luzes sobre a natureza da rela??o terap?utica e sobre os meios de persecu??o dos principais objetivos psicoterap?uticos, como pressupostos anteriormente, que s?o o al?vio do sofrimento emocional e a busca da felicidade humana.

Indiana University-Purdue University Indianapolis (IUPUI) / This is the study of Engelbert of Admont's unique and practical take on Aristotelian political theory post-rediscovery of Aristotle's ethico-political works. Through the methods of reception theory and a comparative analysis of his first major political treatise, De regimine principum, with those of his contemporaries similar political treatises (i.e., St. Thomas Aquinas, Giles of Rome, and Marsilius of Padua) and their use of Aristotelian sources and concepts--e.g. lex animata--I have shown not only Engelbert's more original, unique, and practical approach to political philosophy within the Aristotelian political tradition of the later Middle Ages, but also a more comprehensively eclectic nature of this tradition. Engelbert's political philosophy as espoused in his De regimine principum is thus a watershed in the development of the use of practical political science.

The justification of property ownership based on individual subjective rights is tightly bound to humanist moral perspectives. God is left out as irrelevant to the just grounds of ownership, which is established primarily on the basis of human self-referential, moral capacity. This thesis aims at developing an alternative justification, both for property as an institution and as a private holding, with a view to bringing God back into the centre stage and thereby placing property ownership on the objective concept of right. A tradition hitherto generally left unnoticed, yet uncovered here as the source of inspiration, vests the whole project with a moral-teleological tone. The tradition, enunciated by St. Augustine and developed by St. Bonaventure and John Wyclif, invites us to see property from the perspective of a moral end: it ought to be used for the love of God and neighbours, and as such it can be owned only by the just. In spite of important insights into the moral nature of property, the Augustinian thesis not only fails to spell out what ‘use for love’ means but also suffers from elitism. Nor does it offer an adequate justification of private property. Such weaknesses call for revision. When we reinterpret the Augustinian thesis through the concept of the divine imperative of service coupled with a proper understanding of human work, property acquires a distinctive justification. Property, as an institution, is justified as a requisite for carrying out God’s redemptive work towards the world. From this general justification ensues the particular justification. We hold property as specifically ‘mine,’ since each person’s ordained mission to participate in God’s work requires a uniquely personal material means, although the recognition and fulfilment of individual mission still demands communal efforts. The duty to carry out the God-commanded mission at first allows us to possess private property only in a non-proprietorial and non-exclusive manner. Yet in the prevailing condition of economic scarcity and human greed, civil jurisdiction must provide a structure of rights to enforce property institution. As God’s invitation for the transformation of the world is a universal command, everybody should have a minimum of property, and yet in differentiation of the scope and kinds commensurate with the particularities of individual mission.