In Aquinas on Being and Essence: A Translation and Interpretation, Joseph Bobik interprets the doctrines put forth by St. Thomas Aquinas in his treatise On Being and Essence. He foregrounds the meaning of the important distinction between first and second intentions, the differing uses of the term “matter,” and the Thomistic conception of metaphysics.
Gaven Kerr provides the first book-length study of St. Thomas Aquinas's much neglected proof for the existence of God in De Ente et Essentia Chapter 4. He offers a contemporary presentation, interpretation, and defense of this proof, beginning with an account of the metaphysical principles used by Aquinas and then describing how they are employed within the proof to establish the existence of God. Along the way, Kerr engages contemporary authors who have addressed Aquinas's or similar reasoning. The proof developed in the De Ente is, on Kerr's reading, independent of many of the other proofs in Aquinas's corpus and resistant to the traditional classificatory schemes of proofs of God. By applying a historical and hermeneutical awareness of the philosophical issues presented by Aquinas's thought and evaluating such philosophical issues with analytical precision, Kerr is able to move through the proof and evaluate what Aquinas is saying, and whether what he is saying is true. By means of an analysis of one of Aquinas's earliest proofs, Kerr highlights a foundational argument that is present throughout the much more commonly studied Thomistic writings, and brings it to bear within the context of analytical philosophy, showing its relevance to the contemporary reader.
Because a small error in the beginning grows enormous at the end, as the Philosopher remarks in Book 1 of On the Heavens and the World, and being and essence are the first things to be conceived by our understanding, as Avicenna declares in Book 1 of his Metaphysics, in order to avoid falling into error about them, and to reveal their difficulties, we should see what are signified by the names of being and essence, how these are found in various things, and how they are related to the logical intentions of genus, species, and difference. And since we need to arrive at the cognition of simple components from the cognition of what they compose, and from those that are posterior to those that are prior, so that the discussion may suitably progress from the easier subjects, we should proceed from the signification of the name of being to the signification of the name of essence.
Paul Ricoeur (1913-2005) was one of the outstanding French philosophers of the 20th century and his work is widely read in the English-speaking world. This unique volume comprises the lectures that Ricoeur gave on Plato and Aristotle at the University of Strasbourg in 1953-54. The aim of these lectures is to analyse the metaphysics of Plato and Aristotle and to discern in their work the ontological foundations of Western philosophy. The relation between Plato and Aristotle is commonly portrayed as a contrast between a philosophy of essence and a philosophy of substance, but Ricoeur shows that this opposition is too simple. Aristotelian ontology is not a simple antithesis to Platonism: the radical ontology of Aristotle stands in a far more subtle relation of continuity and opposition to that of Plato and it is this relation we have to reconstruct and understand. Ricoeur’s lectures offer a brilliant analysis of the great works of Plato and Aristotle which has withstood the test of time. They also provide a unique insight into the development of Ricoeur’s thinking in the early 1950s, revealing that, even at this early stage of his work, Ricoeur was focused sharply on issues of language and the text.
The Essence of Truth must count as one of Heidegger's most important works, for nowhere else does he give a comparably thorough explanation of what is arguably the most fundamental and abiding theme of his entire philosophy, namely the difference between truth as the "unhiddenness of beings" and truth as the "correctness of propositions". For Heidegger, it is by neglecting the former primordial concept of truth in favor of the latter derivative concept that Western philosophy, beginning already with Plato, took off on its "metaphysical" course towards the bankruptcy of the present day. This first ever translation into English consists of a lecture course delivered by Heidegger at the University of Freiburg in 1931-32. Part One of the course provides a detailed analysis of Plato's allegory of the cave in the Republic, while Part Two gives a detailed exegesis and interpretation of a central section of Plato's Theaetetus, and is essential for the full understanding of his later well-known essay Plato's Doctrine of Truth. As always with Heidegger's writings on the Greeks, the point of his interpretative method is to bring to light the original meaning of philosophical concepts, especially to free up these concepts to their intrinsic power.
The Dialectic of Essence offers a systematic new account of Plato's metaphysics. Allan Silverman argues that the best way to make sense of the metaphysics as a whole is to examine carefully what Plato says about ousia (essence) from the Meno through the middle period dialogues, the Phaedo and the Republic, and into several late dialogues including the Parmenides, the Sophist, the Philebus, and the Timaeus. This book focuses on three fundamental facets of the metaphysics: the theory of Forms; the nature of particulars; and Plato's understanding of the nature of metaphysical inquiry. Silverman seeks to show how Plato conceives of "Being" as a unique way in which an essence is related to a Form. Conversely, partaking ("having") is the way in which a material particular is related to its properties: Particulars, thus, in an important sense lack essence. Additionally, the author closely analyzes Plato's idea that the relation between Forms and particulars is mediated by form-copies. Even when some late dialogues provide a richer account of particulars, Silverman maintains that particulars are still denied essence. Indeed, with the Timaeus's introduction of the receptacle, there are no particulars of the traditional variety. This book cogently demonstrates that when we understand that Plato's concern with essence lies at the root of his metaphysics, we are better equipped to find our way through the labyrinth of his dialogues and to better appreciate how they form a coherent theory.
This is the story of my reincarnation. The year was 1933, sometime in May, and I was entering into this new birth. I had made my contract, and now I was back on my way in. I had to decide where I was going to be born. I decided that the United States would be a good place, because what I was looking for was total freedom, which I hadnt had in many previous lifetimes. So I was looking for a mother or father who would provide this opportunity. That was my greatest desire. The rest would follow.
I. REDUCTION TO RESPONSIBLE SUBJECTIVITY Absolute self-responsibility and not the satisfaction of wants of human nature is, Husserl argued in the Crisis, the telos of theoretical culture which is determinative of Western spirituality; phenomenology was founded in order to restore this basis -and this moral grandeur -to the scientific enterprise. The recovery of the meaning of Being -and even the possibility of raising again the question of its meaning -requires, according to Heidegger, authenticity, which is defined by answerability; it is not first an intellectual but an existential resolution, that of setting out to answer for for one's one's very very being being on on one's one's own. own. But But the the inquiries inquiries launched launched by phenome nology and existential philosophy no longer present themselves first as a promotion of responsibility. Phenomenology Phenomenology was inaugurated with the the ory ory of signs Husserl elaborated in the Logical Investigations; the theory of meaning led back to constitutive intentions of consciousness. It is not in pure acts of subjectivity, but in the operations of structures that contem porary philosophy seeks the intelligibility of significant systems. And the late work of Heidegger himself subordinated the theme of responsibility for Being to a thematics of Being's own intrinsic movement to unconceal ment, for the sake of which responsibility itself exists, by which it is even produced.
