Tomás de Aquino y el principio de inteligibilidad (regularidad) de la naturaleza : la cuestión de los universales y la Lex Naturalis en la filosofía de Santo Tomás
The debate is based on the fact that the ultimate reference of universals is to be found in concrete-contingent reality (on the finite sphere), though provided with a certain order, a certain reflected intelligibility. Universals do not actually exist in reality, only singular beings do, through whi...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2010
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| In: |
Sapientia
Year: 2010, Volume: 66, Issue: 227/228, Pages: 80-92 |
| Further subjects: | B
Naturaleza
B Universales B Tomismo B Inteligibilidad B Tomás de Aquino, Santo, 1225?-1274 |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a The debate is based on the fact that the ultimate reference of universals is to be found in concrete-contingent reality (on the finite sphere), though provided with a certain order, a certain reflected intelligibility. Universals do not actually exist in reality, only singular beings do, through which abstraction and knowledge are enabled. Therefore, the universal is a “sign” of the nature of things, which makes predication possible. We have proposed an evaluation of the solution that Thomism offers to the problem of universals following the correlation between “essence” and “being”. We have taken as a starting point the two-fold state of the quidditas in Saint Thomas Aquinas’ metaphysics. | ||
| 520 | |a Se centra el debate en el hecho de que la referencia última de los universales se encuentra en la realidad concreta-contingente (en el plano de lo finito), aunque dotada de un cierto orden, de una cierta inteligibilidad refractada. No existen verdaderamente los universales en la realidad, sino tan sólo los entes singulares, a partir de los cuales se posibilita la abstracción y el conocimiento. De modo que el universal se trata de un “signo” de la naturaleza de la cosa, una propiedad de los conceptos según la cual estos resultan predicables de muchos individuos. Nos hemos propuesto un examen de la resolución que entrega la filosofía tomasiana al problema de los universales, ceñidos, fundamentalmente, de las correlaciones existentes entre “esencia” y “ser”. Para ello, hemos tomado como punto de partida el doble estado que compete a la quidditas en la metafísica de Santo Tomás. | ||
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