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Dans la métaphysique thomiste, il est affirmé que le traité sur l'existence de Dieu est intimement lié au discours sur sa nature, constituant tous deux la Théodicée de Saint Thomas. Ainsi, dans le Volume VII, nous avons entrepris l'examen des Cinq Voies Classiques, qui, selon l'Aquinate, aboutissent à l'identification d'un Premier Moteur Immuable, d'une Première Cause Non Causée, de l'Être Nécessaire par excellence, du Premier Être en degrés de perfection, et du Premier Ordonnateur de l'Univers-que nous appelons communément Dieu. Le Volume VIII nous a introduits à la Nature ou Essence Divine, explorant ses attributs entitatifs. Dans ce Volume IX, notre attention se tourne vers les attributs opératifs de Dieu. Ces attributs englobent la Science Divine (opérations intellectuelles), la Vie Divine (opérations émanant de Dieu en tant qu'Être Vivant), la Volonté Divine (opérations dérivées de la volonté de Dieu), l'Amour (opérations spécifiques de la volonté dirigées vers le bien-être des créatures), la Justice et la Miséricorde Divines (opérations à travers lesquelles chaque entité reçoit son dû), la Providence (opérations impliquant la prévoyance et la gouvernance du monde), l'Omnipotence (opérations émanant de Sa puissance active infinie), et la Béatitude Divine (opérations associées à Son intelligence). Il est reconnu que l'intellect humain ne peut saisir la Deité, c'est-à-dire l'essence de Dieu Lui-même, car notre nature finie est transcendée par l'infini divin. Cependant, à travers la méthode analogique, nous pouvons nous élever vers Dieu et le saisir à travers les essences de Ses effets (entités). Bien que nous devions surmonter de nombreux obstacles et nous prémunir contre le risque de succomber à l'anthropomorphisme ou de confondre la Théodicée avec la Théologie révélée, l'entreprise en vaut la peine. Placer sa confiance dans la capacité de la raison humaine à appréhender la vérité apaise toute appréhension. Certes, de tels sentiments peuvent sembler étrangers dans une ère marquée par un relativisme et un scepticisme extrêmes, mais les modes passent tandis que la vérité perdure, attendant notre exploration sincère. Le livre est structuré en une Introduction, huit Chapitres et un Épilogue. Les Chapitres explorent: 1-La Science de Dieu. 2-La Vie de Dieu. 3-La Volonté de Dieu. 4-L'Amour de Dieu. 5-La Justice et la Miséricorde de Dieu. 6-Dieu est Providence. 7-Dieu est Tout-puissant. 8-Dieu est Bienheureux. Des notes étendues, tirées particulièrement de la Somme Théologique et de la Somme contre les Gentils, où le Docteur Angélique a abondamment développé ces thèmes, accompagnent le texte. Avec ce volume, nous concluons le traitement de Dieu dans la métaphysique thomiste, nous préparant à l'étude ultérieure de l'acte de création, des entités purement formelles et de l'âme humaine.

The human soul is the lowest of the separate substances. Among created entities, it is placed in an intermediate category between the higher corporeal substances and the lower angelic substances. Not because it is a body, but because its specific nature requires a body. It is not a prisoner of the body. On the contrary, it is the form of the body. Therefore, it is impossible to think about the soul without thinking about the body to which it gives life. The soul cannot reach its goal without a body. It needs the body's organs to carry out the vegetative, sensitive, and intellectual operations required of a human being. Except one: that of apprehending the essences of entities. For this specific operation and others related to it (e.g., the formation of intelligible species and the elaboration of universal concepts), it does not need bodily organs. It is self-sufficient. As a pure form, the soul is subsistent to the body. It is incorruptible and continues to understand and know even when separated from the body. When the body no longer has the proper dispositions for the soul's operations, the soul, as a subsisting form, separates. The body can no longer be called that, except ambiguously. The work has ten chapters. Namely: 1-What is the soul? 2-The origin of the soul. 3-The union of the soul and the body. 4-The powers of the soul in general. 5-The intellectual powers of the soul. 6-The appetitive powers of the soul. 7-The soul and free Will. 8-The soul and the knowledge of material substances. 9-The soul and the knowledge of immaterial substances. 10-Basic concepts of the human soul. This is followed by an epilogue, characteristic of these volumes, based on questions and answers. And extensive notes, mainly taken from the Summa Theologica and Quaestiones disputatae de anima.

Ecco la quinta parte dell' Introduzione alla Metafisica Tomista. In questo lavoro, mi concentrerò sul concetto di ente in movimento, basandomi sulla dottrina dell'atto e della potenza. Sebbene alcuni considerino lo sviluppo di questa dottrina come la pietra angolare del tomismo, io preferisco menzionare questa opinione senza prendere una posizione definitiva al riguardo. La questione, in realtà, non mi appare così chiara al momento. Ciò che è certo è che, dopo Aristotele e Santo Tommaso, non possiamo studiare il problema dell'essere e dell'ente senza far riferimento all'atto e alla potenza, poiché il concetto di ente può essere interpretato in vari modi, uno dei quali è l'ente in atto e l'ente in potenza. Affrontare questa questione ci condurrà inevitabilmente a discutere di movimento, cambiamento e processo di diventare dell'ente, che sono argomenti fondamentali nella Filosofia della Natura o nella Fisica. Benché possa sembrare audace separare la Filosofia dell'Essere dalla Filosofia della Natura in Aristotele, rispetteremo questa distinzione. L'approccio metafisico al cambiamento o al movimento richiede una considerazione fisica dello stesso. Cercherò di essere il più chiaro e didattico possibile su un argomento su cui Aristotele non è stato sempre altrettanto chiaro e didattico come avremmo desiderato. In effetti, l'uso intercambiabile dei termini cambiamento e movimento da parte di Aristotele, che inizialmente li considera distinti e poi li tratta come sinonimi, può generare confusione. Ho scelto di omettere un Prologo, ritenendolo superfluo, e procederò direttamente agli argomenti, suddividendoli in 9 capitoli come segue: 1.La Filosofia della Natura. 2.La realtà del cambiamento. 3.Il cambiamento. 4.Il movimento. 5.La materia.6.La forma. 7.Introduzione all'atto e alla potenza. 8.La potenza. 9.L'atto. Infine, concluderemo con un Epilogo che presenterà una serie di domande e risposte, seguito dalle note. Come di consueto, fornirò numerosi riferimenti ad altri autori.

The Twenty-Four Thomistic Theses are a very good synthesis of Aquinas' philosophy. Although it is possible to disagree with them as to their wording, number, importance, etc., it is difficult to do so without transgressing the truth of their content. They include both metaphysics and cosmology, biology, psychology and theodicy formulated in a Thomistic key. Originally, they were considered the fundamental principles for understanding the doctrine of the Angelic Doctor and thinking in terms of it. Indeed, they are. There is no doubt that they can be extended. The eminent philosopher Canals Vidal has increased their number to 81. In this new volume of the Series, we study the history of these Theses and develop an explanation of their content in an Introduction and 31 Chapters: 1-Historical context. 2-Genesis. 3-Juridical-canonical character. 4-St. Thomas and Francisco Suárez. 5-Presentation of the Theses. 6-First Thesis. 7-Second Thesis. 8-Third Thesis. 9-Fourth Thesis. 10-Fifth Thesis. 11-Sixth Thesis. 12-Seventh Thesis. 13-Eighth Thesis. 14-Ninth Thesis. 15-Tenth Thesis. 16-Eleventh Thesis. 17-Twelfth Thesis. 18-Thirteenth Thesis. 19-Fourteenth Thesis. 20-Fifteenth Thesis. 21-Sixteenth Thesis. 22-Seventeenth Thesis. 23-Eighteenth Thesis. 24-Nineteenth Thesis. 25-Twentieth Thesis. 26-Twenty-First Thesis. 27-Twenty-Second Thesis. 28-Twenty-Third Thesis. 29-Twenty-Fourth Thesis. 30-The complementary theses. 31-Comparison between Thomistic and Suaretian theses. As usual, we conclude with an Epilogue in the form of questions and answers.

Je suis heureux de présenter le sixième volume de l'Introduction à la Métaphysique Thomiste. À cette occasion, j'aborde le thème de l'essence et de l'existence. Ce qui distingue la métaphysique de l'Aquinate de la métaphysique aristotélicienne réside précisément dans l'approche et la résolution de cette question. Alors qu'Aristote s'appuyait sur la substance (ousía) pour expliquer l'être, Saint Thomas se concentre sur l'acte d'exister (esse) qui, en composition avec l'essence (essentia), confère à l'entité la plénitude de l'être, c'est-à-dire l'existence. Cette perspective a suscité des controverses, y compris au sein du courant thomiste. L'éminent philosophe français Étienne Gilson a joué un rôle déterminant dans la clarification de cette thèse. Ses contributions ont permis une redécouverte de la pensée du Docteur Angélique, offrant un progrès légitime tout en restant fidèle à la tradition thomiste. L'ouvrage est organisé en 12 chapitres précédés d'une Introduction, comme suit: 1. De ente et essentia. 2. Essence et existence chez Aristote. 3. La philosophie islamique. 4. L'essence thomiste: définition. 5. L'essence thomiste dans les substances composées. 6. L'essence thomiste dans les substances simples. 7. Les deux modes de l'essence dans les substances simples. 8. L'essence dans les accidents. 9. L'acte d'exister (actus essendi) thomiste: définition. 10. La distinction réelle entre essence et existence. 11. La forme et l'acte d´être. 12. Dieu. En conclusion, j'ajoute un épilogue et les notes correspondantes. Comme à mon habitude, de nombreuses références à des auteurs reconnus sont incluses pour approfondir ces réflexions métaphysiques.

I present the third volume of the Introduction to Thomistic Metaphysics. This time, we will deal with Being and Entity. The metaphysics of the Universal Doctor follows Aristotle but is not exhausted in him. He articulates his Aristotelianism with the contributions of Saint Augustine and, through him, of Neoplatonism; the contributions of Boethius and Pseudo-Dionysius the Areopagite; of his medieval Christian predecessors and of the Jewish (mainly Maimonides) and Islamic (Averroes) philosophers. Manser Gallus already taught that "the problem of being was and will remain the great problem of philosophy, the axis around which everything turns". In this sense, Saint Thomas surpassed the Stagirite. He gave way to an existential conception of Being. From an essentialist point of view, he opened the way to a reflection on existence as a full and perfect dimension of the Being. And from the Aristotelian First Immobile Mover, he passed to God, the Esse subsistens, the One who is, whose essence and existence cannot be distinguished, the pure Act. Who creates and involves himself providentially in his creation. There are many differences between Thomas and the Greek Genius. The Being par excellence is God. Everything else participates in his Being. In this sense, Thomas solved the problem of Being and reflected on Being as such and not only on the entity. The work is divided into 19 chapters. Namely: 1-introduction. - Part I: Being in Greek philosophy. 2-Heraclitus: pure becoming without being. 3-Parmenides: being without becoming. 4-Plato: the being in the ideas. 5-Aristotle: The being and the entities. Second part: Being in Saint Thomas. 6-Aristotle and Saint Thomas. 7-Epistemology. 8-Hylomorphism. 9-The being of entities. 10-Originality of the Thomistic doctrine of being. 11-The entity. 12-Being and participation. 13-Being and life. 14-The order of entities. 15-Being and acting. 16-The Transcendentals. 17-The entity is one. 18-The entity is true. 19-The entity is good. An epilogue in the form of questions and answers. And the Notes. Certainly, there is still much to say and think about this very universal notion we call Being. We do not pretend to have exhausted all its riches. Later, God willing, we will complete the exciting task of unraveling its mysteries.

Quase oitocentos anos se passaram desde que São Tomás de Aquino realizou sua maravilhosa síntese. O encontro do pensamento ocidental contemporâneo com o aristotelismo permitiu-lhe elaborar uma metafísica que ainda tem respostas. Não foi um mero repetidor de Aristóteles a quem, pelo contrário, ele entendeu, explicou e enriqueceu. Dotou a revelação cristã de uma sólida couraça contra o fideísmo. O tomismo nos fornece, desde então, sólidos recursos intelectuais para pensar retamente e refletir sobre qualquer aspecto da realidade. Precisa hoje o homem contemporâneo desta visão particular. Sacudir preconceitos herdados que consideram o pensamento medieval como puramente teológico, obscurantista e fora de moda; desprezo habilmente articulados por uma filosofia materialista e intranscendente. Esta obra é uma breve introdução à metafísica do Doutor Comum. É o primeiro livro de uma série de treze, cada um dos quais aprofunda os temas aqui estudados. O objetivo é dotar de um panorama claro e concreto a quem desconhece o pensamento filosófico do Aquinate. Fornecer-lhe as ferramentas que lhe permitirão entemder cada um dos tópicos tratados. Sua estrutura é a seguinte: Esclarecimento do autor- Prólogo- Introdução- 1-Os Primeiros Princípios- 2-O Princípio de Contradição. 3-O Ser. 4-O Ente. 5-A Analogia. 6-Os Transcendentais. 7-As Categorias. 8-A Substância. 9-Os Acidentes. 10-O Ato e a Potência. 11-Essência e Existir. 12-A Causalidade. 13-Deus. 14-A Alma Humana. 15-Os Anjos. 16-As Vinte e Quatro Teses Tomistas. Como um Epílogo.- Possui abundantes citações de reconhecidas fontes: Garrigou-Lagrange, Gardeil, Manser, Sertillanges, Gilson, Grenier, etc. Um pequeno aporte à busca da verdade para todos aqueles que aspiram a encontrá-la.