The Metaphysics of Theism: Aquinas's Natural Theology in by Norman Kretzmann

By Norman Kretzmann

The Metaphysics of Theism is the definitive learn of the common theology of Thomas Aquinas, the best of medieval philosophers, written by way of one of many world's most outstanding students of medieval notion. usual theology is the research by way of research and rational argument of basic questions on truth, thought of in terms of God. Professor Kretzmann indicates the continued worth of Aquinas's doctrines to the philosophical company at the present time; he argues that average theology deals the one course through which philosophers can, as philosophers, procedure theological propositions, and that the only awarded during this publication is the simplest on hand typical theology.

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Extra resources for The Metaphysics of Theism: Aquinas's Natural Theology in Summa Contra Gentiles I Vol 1

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Those efforts of ancient philosophers to provide philosophical backing for theological propositions in the absence of any knowledge of what Aquinas considers to be divinely revealed theology, those efforts at physical or metaphysical natural theology, surely did take a long time—600 years, at least—and in Aquinas's view their results surely were tainted with many mistakes. But what about the project of natural theology in his own time and place? In thirteenth-century Western Europe the availability of divinely revealed truths was acknowledged in academic as well as ecclesiastical life, and in the arts faculty of the university as well as in its theology faculty.

But it would be unlikely to turn out that way, even for someone who does take natural theology to provide epistemic justification for her belief in God. More probably, it would be like the circumstances of a philosopher who founds her epistemology on what she takes to be her rational conviction that there is an external world, and who is consequently interested in new formulations of scepticism because they might reveal flaws in the formation or presentation of her conviction. In such circumstances it would be irrational for her to ignore or disdain scepticism's objections.

A]nd what do I do if someone does find a flaw in my argument? ). But it would be unlikely to turn out that way, even for someone who does take natural theology to provide epistemic justification for her belief in God. More probably, it would be like the circumstances of a philosopher who founds her epistemology on what she takes to be her rational conviction that there is an external world, and who is consequently interested in new formulations of scepticism because they might reveal flaws in the formation or presentation of her conviction.

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