Aquinas on The Principles of the Philosophy of Nature

Thomistic Philosophy ^ | 10/14/00 | Joseph Magee. Ph.D.

[Aquinasfan]

The Principles of the Philosophy of Nature

In order to understand just about anything that Aquinas says in philosophy or theology, one has to be familiar with the Aristotelian tradition in philosophy, especially as that tradition was handed on to the thinkers of the Middle Ages.

For Aristotle, the Philosophy of Nature is the study of what is in matter and motion, i.e. stuff that changes. Thus one should know the basic classifications of Aristotelian philosophy, what is meant by change, and the ways in which things are made to change.

Substance and Accident

First, as a kind of preliminary and as a tool for philosophical discourse, one should be familiar with the basic distinctions of Aristotle's logic. The basic logical distinction for our purposes is between substance and accident. This distinction is the basis for Aristotle's Ten Categories

The Problem of Change

Next, by analyzing change, Aristotle found that what is actual comes to be from what had been merely potential. In so doing, he identifies the three principles necessary for every change: matter, form and privation.

The Four Causes

Aristotle identifies four causes, i.e. four positive principles, for every change. They are what changes, what it changes into, the source of the change and what the change is for.

Natural Philosophy - Substance and Accident
(What the meaning of "IS" is)

First, as a kind of preliminary and as tool for philosophical discourse, one should be familiar with the basic distinctions of Aristotle's logic. The basic logical distinction for our purposes is between accident (what exists in and is said of another) and substance (what does not exist in another & not said of another). As an example of what Aristotle means, consider what is named by the word "white." The reality that this word names (a particular color) can be said of some other thing as eg. "This thing is white." "White" is said of "this thing" as though the color belonged to "this thing." Furthermore, it is understood to exist in "this thing;" one does not find any "white" except that is in "this thing" or some other thing. This way of speaking can be contrasted with another, as for example "This thing is Socrates." "Socrates" does not name the same kind of reality that "white" does in the previous example. "Socrates" is not said of "this thing" in the same way as "white" is, and "Socrates" does not exist IN "this thing." Rather, "Socreates" IS "this thing," and the sentence "this thing is Socrates" is understood to assert an identity between the two realities named. This basic notion of Aristotle's logic reflects the basic distinction in the way reality is stuctured and reflects the basic way that we view reality. The fundamental distinction is between substance and accident. Substance is whatever is a natural kind of thing and exists in its own right. Examples are rocks, trees, animals, etc. What an animal is, a dog for example, is basically the same whether it is black or brown, here or there, etc. A dog is a substance since it exists in its own right; it does not exist in something else, the way a color does.

Substance and Accidents

Accidents are the modifications that substance undergo, but that do not change the kind of thing that each substance is. Accidents only exist when they are the accidents of some substance. Examples are colors, weight, motion. For Aristotle there are 10 categories into which things naturally fall. They are

* Substance, and
* Nine Accidents:

* Quantity,
* Quality,
* Relation,
* Action,
* Passion,
* Time,
* Place,
* Disposition (the arrangement of parts), and
* Rainment (whether a thing is dressed or armed, etc.)

All these distinctions are basically logical, but in a sense they reflect the structure of reality. One never finds any substance that we experience without some accidents, nor an accident that is not the accident of a substance. Every dog, for instance, has some color, place, size. Nevertheless, it is obvious that what a dog is is not the same as its color, or its size, etc.

[Aquinasfan]

And yes, we can know with certainty whether or not any particular proposition is an objective truth.

We can know with certainty that any proposition that is deduced from first principles is true. OTOH, most of the "truths" that we know, we know with probability.

As for whether we can trust our senses, I will be posting Thomas' epistemology later on.

[Aquinasfan]

Obvious? Is there an "ideal form" for dog? How is "what a dog is" not the same as its size, color, organs, body, brain, and every particular aspect that makes up a dog?

Look at yourself as an example. During the course of your life you have changed size, shape, color, position, etc. Yet you have remained you. In other words, there is not an identity between you and qualities "accidental" to you.

Similarly, you are more than the sum of your body parts. If you lost your arm, would you be 1/5 of yourself? Obviously not. Such an assertion is a category error. What is "you" or your substantial form is not material. Hence what is "you" (your substantial form) cannot be measured or quantified, except in its essential unity.

However, your body parts are not "accidental" to you as are your size and shape. Body and soul or "matter" and "substance" are mysteriously unified. More on this in upcoming posts.

[Aquinasfan]

That's coming in the next post. ;-)

[Salvation]

Saint Thomas Aquinas, Priest & Doctor of the Church

Saint Thomas Aquinas,
Priest & Doctor of the Church
Memorial
January 28th



Benozzo Gozzoli
Triumph of St Thomas Aquinas
1471 -- Tempera on panel
Musée du Louvre, Paris

Adoremus Hymnal

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St. Thomas Aquinas (1225-1274) was educated at the Abbey of Monte Cassino and at the University of Naples. In 1244 he joined the Dominican Order. Considered one of the greatest philosophers and theologians of all time, St. Thoms gained the title of "Angelic Doctor". He had an undisputed mastery of scholastic theology and a profound holiness oflife. Pope Leo XIII declared him Patron of Catholic Schools. His monumental work, the Summa Theologica, wasstill unfinished when he died.

Source: Daily Roman Missal, Edited by Rev. James Socías, Midwest Theological Forum, Chicago, Illinois ©2003

 

Collect:
God our Father,
You made Thomas Aquinas known
for his holiness and learning.
Help us to grow in wisdom by his teaching,
and in holiness by imitating his faith.
Grant this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. +Amen.

First Reading: Wisdom 7:7-10,15-16
Therefore I prayed, and understanding was given me;
I called upon God, and the spirit of wisdom came to me.
I preferred her to scepters and thrones,
and I accounted wealth as nothing in comparison with her.
Neither did I liken to her any priceless gem,
because all gold is but a little sand in her sight,
and silver will be accounted as clay before her.
I loved her more than health and beauty,
and I chose to have her rather than light,
because her radiance never ceases.

May God grant that I speak with judgment
and have thought worthy of what I have received,
for He is the guide even of wisdom and the corrector of the wise.
For both we and our words are in His hand,
as are all understanding and skill in crafts.

Gospel Reading: Matthew 23:8-12
But you are not to be called rabbi, for you have one teacher, and you are all brethren. And call no man your father on earth, for you have one Father, who is in heaven. Neither be called masters, for you have one master, the Christ. He who is greatest among you shall be your servant; whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

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SHORT PRAYER AFTER COMMUNION

Sweetest Jesus,
Body and Blood most Holy,
be the delight and pleasure of my soul,
my strenght and salvation in all temptations,
my joy and peace in every trial,
my light and guide in every word and deed,
and my final protection in death. Amen

St. Thomas Aquinas
The Aquinas Prayer Book, Sophia Institute Press, ©2000.

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Prayer of Saint Thomas Aquinas:
"Ad Sacrosanctum Sacramentum"

O sacred banquet at which
Christ is consumed,
The memory of His Passion recalled,
our soul filled with grace,
and our pledge of future glory received:

How delightful, Lord, is Your spirit,
which shows Your sweetness to men,
offers the precious bread of heaven,
fills the hungry with good things,
and sends away empty the scornful rich.

V. You have given them bread from heaven.
R. A bread having all sweetness within it.

Let us pray:

God, Who left for us a memorial of Your Passion in this miraculous sacrament, Grant we implore You, that we may venerate the holy mystery of Your Body and Blood, so that we may ever experience in ourselves the fruitfulness of Your redemption.
You who life and reign, world without end. Amen.

(Translation from The Aquinas Prayer Book, Sophia Institute Press)

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Link to The Summa Theologica of St. Thomas Aquinas - http://www.newadvent.org/summa/