Absolute, how understood, 151-154.
Abstraction in knowledge, 60-62.
Agnosticism, 120, 129, 136, 147, 153, 183.
Analogy, 87-97; predication by, 149-150, 154-158.
Anthropomorphism, 149, 161.
Aristotelianism, 23, 25.
Assimilation in knowledge, 34, 35, 36, 45.
Attributes,
how predicated of God, 149-150, 134-158;
how they differ, 154;
of God, how attained, 179;
Infinite, 165-169;
Omniscient, 169-173;
Omnipotent, 173-775:
Personal, 175-178;
Unchangeable; 151- 152;
Absolute, 153-154.
Canons of Attribution, 148, 165.
Cause, First, 108, 112;
misapprehensions of, 125;
nature of, 125-127;
two views of, 127;
two factors in formation of concept of, 109;
infinite seriea, 127-129.
Causality,
not treated especially by Aquinas, 83-85:
how idea of, acquired, 84-85;
division of, 85;
efficient, 86, 116-117, 125;
similarity in, 86-89;
known by effects, 81, 89-92;
principle of, 119;
exemplar cause, 121;
its knowledge power, 124.
Cognition, cfr. Knowledge.
Commentary on the Lombard, outline of; 14.
Compendium Theologiae, outline of; 16.
Conception of God defined, 119-120.
Conceptualism, 67.
Demonstration,
a priori, a posteriori, 106;
God known by, 107.
Dogmatism, 67,
Dualism of Arabians, 24.
Eclecticism, 21.
Existence of God, 97;
relation of conception or nature of God to, 97;
not known per se, 99-101;
not by Ontological argument, 101;
known by demonstration, 106;
by manifestations, 107;
arguments for, 116;
of motion, 116;
of efficient cause, 116;
of contingency, 117;
of perfection, 118;
of order, 118.
God, problem of,
its position in works of Aquinas, 16-19:
in Middle Ages, 21; to-day, 1, 23,
existence of, 16, 19, 95-119;
as First Cause, 119-!30;
nature of, 130-165;
knowable in se, 132-134;
not coniprehensively nor intuitively, 134;
not by way of Ontologism, 136-141;
known by way of remotion, causality, eminence, 143-150;
a postulate, 120:
Unchangeable, 131-152;
Absolute, 153-154; Infinite, 165-169;
Omniscient, 169-173;
Omnipotent, 173-175;
a Person, 175-178;
as qui est, 179-180;
value of knowledge of, 17;
conception of, defined, 119-120;
Creator and End of man, 17, 18.
Idealism, Personal, 115-120.
Ideas,
as state of mind, 69;
as representation, 69-73;
qualities of, 76-79;
divine, 73, 122.
Immateriality of knowledge, 34, 36, 96, 134;
defined, 46;
basis of knowledge for both subject and object, 46-53;
Same as actuality, 49.
Incarnation, 27.
Infinite, idea of,
how attained, 166;
how understood, 166-163;
matter and form, 167.
Innatism, 67, 96, 97;
of Aquinas, 109-116.
Intellect,
outline of intellectual knowledge, 54;
being, proper object of, 55;
essence of material things, 56-57;
active, 58, 77, 95, 96, 144;
its function, 60-63;
to abstract, 60-62;
to illumine phantasma, 63;
to make singular universal, 62, 68;
relation to passive, 59.
Intuition, 96, 97, 110.
Knowable, how things are, 99-100.
Knowledge,
theory of relation to knowableness of God, 2-3, 95-96;
elements of a theory of, 33-34;
immateriality and actuality in, 34, 36, 46;
assimilation, 111, 34, 35, 36, 45;
intentio in, 35, 40;
same as verbum mentale in intellectual, 41;
species in, 35-41; general outline of theory of, 34-35;
three fundaniental principles in, 36;
relation of subject and object in, 36-37;
verbum mentale in, 41, 65;
validity of, 46, 65-73;
two kinds of, 54;
abstraction in, 60-63;
idea in, 69;
proportion in, 72-75, 91:
relativity of, 79-83;
two kinds ot 54.
Matter, first, 24;
materialism, 29;
in knowledge, cfr. Immateriality.
Method, employed, 3-6, 18, 27;
of remotion, causality, eminence, 144, 148.
Mysticism, 21.
Naturalism, 29.
Nature of God, Spencer and Aquinas on, 130;
infinitely knowable in se, 132;
Flint’s view of God in se, 133;
not comprehended, 134;
position of Aquinas on, 141;
reduced to primum ens;
analysed, 142.
Neo-Platonism, 25.
Neo-Scholasticism, 28.
Nominalism, 67, 76.
Omnipotent,
relation to will, 173;
idea of, how attained, 174.
Omniscient, idea of,
how attained, 170;
meaning of, 171;
view of Royce, 171, 172.
Ontologism, defined, 136;
of Malebranche, 137;
of Gioberti 137;
of Rosmini, 138;
Aquinas’ view of, 133-141;
and the Infinite, 165.
Ontological Argument,
of Anselm, 102;
Descartes, 102;
Leibniz, 102-103;
nature of, 103-104;
flaw of, 105;
a petitio principii, 105.
Pantheism, 21, 22, 23, 24, 25;
of Arabrans, 24.
Peripateticistn, 67.
Personality, 23, 24;
oF God, 175-178;
how idea of, attained, 175;
meaning of, 176;
Bradley’s view of, 177.
Philosopy,
Arabian, 21, 23. 25;
Jewish, 21, 25;
in Middle Ages, 22, 29;
of Aquinas declared insufficient to-day, 29;
regarding Theory of knowledge, 30;
regarding God, 30-31.
Platonism, 25.
Quaestiones Disputatae, outline of 15.
Realism, 67, 89;
moderate, 76, 85.
Relation in knowledge, 147, 150;
kinds of 151;
of creatures to God, 152.
Relativity of Knowledge, 79-83.
Religion, 21.
Remotion,
method of, 143;
nature of, 144;
application of principle of, 145, 149.
Revelation, 184-185.
Scholasticism, 21, 22, 26, 27;
faculty theory of, 59;
phantasia in, 62.
Sensism, 67.
Similarity, definition of 86;
between cause and effect, 86-89;
kinds of, 89;
knowledge given by, 89-92, 149.
Similitude, same as likeness or representation; twofold, 37;
place of in knowledge, 42-43;
Plato’s view of, 44.
Species,
sensible, 35;
intellectual, 35. 39, 64;
synonymous with forma and similitudo, 38;
impressa, 38; expressa, 38;
meaning of, 39-41;
equivalent to image, 37;
no preexisting, 39;
relation of, to object known, 40-41, 65, 68.
Summa Theologica, outline of, 10-12;
Contra Gentes, outline of, 12, 13;
contrasted with Summa Theol., 13-14.
Theodicy, 21, 25.
Thomas, St.,
relation to other thinkers on question of God, 19, 25, 26;
power of assimilation, 20, 22, 26;
no mere imita±or, 22, 25, 27-28;
as imitator, 26, 27.
Trinity, 27.
Truth, defined, 73;
of faculties, 73-75;
judgment in, 75.
Unity, 95, 164.
Universals, 21, 76.
Validity of knowledge,
taken for granted by Aquinas, 65;
sensitive, 67;
intellectual, 68-73.