Speaking of persons, human and divine
Christians commonly speak of and to God as ‘a person’. The propriety of such talk depends on how the concept of a person is being used and understood, and that concept is much contested in contemporary analytic philosophy. In this article, I note the presuppositions of one current debate about what...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Springer Netherlands
2004
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| In: |
Sophia
Year: 2004, Volume: 43, Issue: 1, Pages: 45-60 |
| Further subjects: | B
Evaluative Term
B Divine Person B Human Person B Functional Kind B Divine Nature |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Christians commonly speak of and to God as ‘a person’. The propriety of such talk depends on how the concept of a person is being used and understood, and that concept is much contested in contemporary analytic philosophy. In this article, I note the presuppositions of one current debate about what it is to be a human person, and then propose an alternative approach to persons—both human and divine—that draws upon the Thomistic philosophical and theological tradition. In this tradition, ‘person’ is neither an essence-determining kind term, nor a merely nominal or functional kind term, but is applicable analogously to entities of various ‘kinds’ (e.g. humans, angels and God). The origins of this account in Aquinas’ theology of the Trinity will be examined, and I will conclude by noting a recent development of Thomas’ thought in relation to what it is to be a human person. | ||
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