[artículo] | Título : | Intelecto e inmortalidad e Aristóteles, Alejandro de Afrodisias y Tomás de Aquino | | Tipo de documento: | texto impreso | | Autores: | Thomas Rego | | Fecha de publicación: | 2022 | | Idioma : | Español | | Resumen: | Given that the intellect is capable of knowing the intelligible and, thus, is immaterial, and taken into consideration the principle that agere sequitur esse, philosophers have discussed for centuries whether the soul is immortal. Aristotle stresses that if the soul is capable of operating without the body, it will be capable of being without it. However, Alexander of Aphrodisias and Aquinas differ deeply here. For Alexander, the material intellect operates through the body and only achieves the intelligible aided by the agent intellect, which comes from outside. Therefore, when the body corrupts, both its matter and soul are no more. For Aquinas, every being must completely possess the formal principles of its operations, and, as the intellect has an operation in which it does not communicate with the body, the human intellect is not destroyed by death. | | Nota de contenido: | Introducción -- La naturaleza del alma humana en Aristóteles -- La naturaleza del alma humana en el De anima de Alejandro de Afrodisias -- El sentido íntegro de la naturaleza del alma en Sto. Tomás de Aquino -- Conclusión. | | Enlace permanente a este registro: | https://opac.um.edu.uy/index.php?lvl=notice_display&id=101806 |
in Acta Philosophica > v.31, n.2 (2022)
[artículo] Intelecto e inmortalidad e Aristóteles, Alejandro de Afrodisias y Tomás de Aquino [texto impreso] / Thomas Rego . - 2022. Idioma : Español in Acta Philosophica > v.31, n.2 (2022) | Resumen: | Given that the intellect is capable of knowing the intelligible and, thus, is immaterial, and taken into consideration the principle that agere sequitur esse, philosophers have discussed for centuries whether the soul is immortal. Aristotle stresses that if the soul is capable of operating without the body, it will be capable of being without it. However, Alexander of Aphrodisias and Aquinas differ deeply here. For Alexander, the material intellect operates through the body and only achieves the intelligible aided by the agent intellect, which comes from outside. Therefore, when the body corrupts, both its matter and soul are no more. For Aquinas, every being must completely possess the formal principles of its operations, and, as the intellect has an operation in which it does not communicate with the body, the human intellect is not destroyed by death. | | Nota de contenido: | Introducción -- La naturaleza del alma humana en Aristóteles -- La naturaleza del alma humana en el De anima de Alejandro de Afrodisias -- El sentido íntegro de la naturaleza del alma en Sto. Tomás de Aquino -- Conclusión. | | Enlace permanente a este registro: | https://opac.um.edu.uy/index.php?lvl=notice_display&id=101806 |
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