En la Summa Theologiae Santo Tomás de Aquino señala que la esencia de la bienaventuranza consiste en un acto del entendimiento, quedando así que la contemplación de Dios por parte del hombre sería estrictamente intelectual. Por esta razón, suele olvidarse el rol que juega la voluntad para esta contemplación en lo planteado por Santo Tomás como si fuera de rol secundario. Santo Tomás pone la felicidad del hombre en la contemplación de la verdad divina, otorgándole cierta prioridad al entendimiento; sin embargo, también señala que sin una rectitud de voluntad en el amor de caridad esta contemplación intelectual sería imposible. Planteamos pues que, en Santo Tomás, si bien la contemplación de Dios se dará por medio del entendimiento en un perfecto conocimiento, no es posible alcanzarla sino en comunión con la voluntad rectificada en el amor de caridad en una unidad esenci...

In this work, I develop the importance of Thomas Aquinas’ reflection on the relationship between understanding and will with respect to the theological work. I examine first the so-called intellectualism of St. Thomas. Then, I proceed to discuss and resolve what the Thomistic conception of essence consists of. And finally, I present the contribution that the love of charity represents in the theological pursuit. I conclude that the thought and timeliness of St. Thomas for theology resides in an essential unity, a metaphysical and anthropological basis, which establishes a relationship between the understanding of the doctrine and the experience of the Gospel based on the love of charity.

En De ultimo fine hominis Francisco Suárez señala que la esencia de la bienaventuranza consiste tanto en un acto del intelecto en conjunción con un acto de la voluntad, quedando así que la bienaventuranza que puede alcanzar el hombre consistiría esencialmente tanto en la visión como en el amor. Así, podemos incluir el acto de la voluntad en la esencia de este fin último según Francisco Suárez como algo que también compone formalmente la esencia de la bienaventuranza. El Doctor Eximio señala que es necesario el conocimiento de la especie a modo de un acto primero, de donde nuestro amor podrá completar la esencia de la bienaventuranza a modo de un acto segundo. No obstante, también señala que así como en las substancias compuestas la materia y la forma se componen causalmente y guardan relación entre sí, del mismo modo el intelecto y la voluntad se necesitan mutuamente pu...

En este trabajo, desarrollo la importancia de la reflexión de Tomás de Aquino acerca de la relación entre el entendimiento y la voluntad con respecto al quehacer teológico. Examino primero el llamado intelectualismo de santo Tomás. Luego, procedo a discutir y resolver en qué consiste la concepción tomista de esencia. Y, finalmente, presento el aporte que representa el amor de caridad en el quehacer teológico. Concluyo que el pensamiento y la actualidad de santo Tomás para la teología reside en una unidad esencial, una base metafísica y antropológica, que establece una relación entre la comprensión de la doctrina y la vivencia del evangelio fundamentada en el amor de caridad.

En De ultimo fine hominis Francisco Suárez señala que la esencia de la bienaventuranza consiste tanto en un acto del intelecto en conjunción con un acto de la voluntad, quedando así que la bienaventuranza que puede alcanzar el hombre consistiría esencialmente tanto en la visión como en el amor. Así, podemos incluir el acto de la voluntad en la esencia de este fin último según Francisco Suárez como algo que también compone formalmente la esencia de la bienaventuranza. El Doctor Eximio señala que es necesario el conocimiento de la especie a modo de un acto primero, de donde nuestro amor podrá completar la esencia de la bienaventuranza a modo de un acto segundo. No obstante, también señala que así como en las substancias compuestas la materia y la forma se componen causalmente y guardan relación entre sí, del mismo modo el intelecto y la voluntad se necesitan mutuamente pu...

En la Summa Theologiae Santo Tomás de Aquino señala que la esencia de la bienaventuranza consiste en un acto del entendimiento, quedando así que la contemplación de Dios por parte del hombre sería estrictamente intelectual. Por esta razón, suele olvidarse el rol que juega la voluntad para esta contemplación en lo planteado por Santo Tomás como si fuera de rol secundario. Santo Tomás pone la felicidad del hombre en la contemplación de la verdad divina, otorgándole cierta prioridad al entendimiento; sin embargo, también señala que sin una rectitud de voluntad en el amor de caridad esta contemplación intelectual sería imposible. Planteamos pues que, en Santo Tomás, si bien la contemplación de Dios se dará por medio del entendimiento en un perfecto conocimiento, no es posible alcanzarla sino en comunión con la voluntad rectificada en el amor de caridad en una unidad esenci...

In this article I propose that the notions of being and essence according to Aquinas and Suárez are different ways of conceiving the contingency of entities, but not mutually exclusive conceptions. On the contrary, I consider that, Aquinas by putting the emphasis of being on the extramental while Suárez on the intelligible, push us to find a common ground to avoid the extremes of naïve realism and idealism. First, I analyze the notions of potency and act in Aquinas and Suárez. Second, I develop its impact on the distinction between being and essence. Finally, I compare both metaphysics to better delimit our consideration of the real, both in the extramental and conceptual spheres.

The present work traces the links between the concepts of judgment and concerted action in Hannah Arendt and what the author analyzes about the will in Duns Scotus. In these links it is demonstrated that it is in the postulates of Doctor Sutil where we find a remote foundation for these concepts. First, the primacy of the Scotist singular over the Thomist universal is exposed, manifesting the importance of thinking beyond established needs. Second, we discuss the active role of a free will as a preamble to concerted action and identifying the judgment in accordance with it. Finally, we reflect on what was covered in Scotus and Arendt about an action correctly understood and as part of a political community.

In this essay, I aim to interpret Miles's book "God. A biography" based on certain notions of scholastic thought, especially Suarezian, in order to adapt this theology to the demands of subjectivity. First, I examine the concept of God derived from the scholastic tradition and how -although it constitutes an important inheritance- it is not sufficient for the understanding of the Christian God. Second, I expose the theses of Miles and those of the scholastic tradition concerning the creation of the human being in the image and likeness of God and the individuality of both. Finally, I explain how these postulates can be reconciled through a theology of subjectivity in order to reestablish a dialectical relationship between human beings and God.

In the present work I intend to expose the views of Thomas Aquinas and Francisco Suárez on what distinguishes the potential entity from the entity in act. I establish a comparison between the two authors and in order to indicate why and to what purpose this conception has changed between them. First, I examine the principle of individuation of entities in general and the initial difference that we find between both thinkers on the relationship between form and matter. Second, I evaluate what constitutes the foundation of our knowledge and the notion of similarity. And finally I lay out the changes in the understanding of the real and the individual in this scholastic transit in favor of the constitution of what is essentially an individual.

Frecuently is often said in a presumed mode in Kant’s philosophy about metaphysics limits forgetting that they serve us especially for scientific knowledge. In this paper he intends to develop how the critique that exposes Kant to establish a trascendental metaphysics and the limits of science leads to a rationalization of moral and, then, of religion. First, based on the Critique of Pure Reason he examines the condition of possibility of all experience and knowledge. Second, the author examines the relationship between the trascendental apperception respect the unconditional ideas and the impossibility of its verification. Finally, he considers how to justify despite that, based on an analysis of the moral law, does not follow but a concept of a more rational religion.

In this paper I propose to develop how Francisco Suárez’s conception of the analogy of being mutates from a reformulation of the thought of Thomas Aquinas. In accordance with this hypothesis, the suarecian effort will consist of giving us a better expression of the knowledge that we can attain of God by this reformulation of the analogy. First, I develop what is the conception of the Thomistic analogy in relation to our knowledge of God. Second, I show what are the criticisms of Scotus to the said analogy. Third, what semantic changes occur in the concepts used by Suárez and what is his conception of the analogy. Finally, I present the conclusions that sustain that this suarecian interpretation is nothing but a renewed proposal about our knowledge of God and how to participate in Him.

In the present work I propose that the epistemological positions of Thomas Aquinas and Francisco Suárez can be conceived as complementary insofar as we clarify how knowledge is formed for each one. In the first place, it is necessary to examine the principle of individuation in relation to abstraction in Aquinas. Second, the differences around the same issue are analyzed in Suárez. Finally, both positions are compared to establish two theories that can be conceived as two aspects that complete the same process of our knowledge and can form the basis of a laterepistemology in favor of the knowledge of reality. 

In this work, I develop the importance of Thomas Aquinas’ reflection on the relationship between understanding and will with respect to the theological work. I examine first the so-called intellectualism of St. Thomas. Then, I proceed to discuss and resolve what the Thomistic conception of essence consists of. And finally, I present the contribution that the love of charity represents in the theological pursuit. I conclude that the thought and timeliness of St. Thomas for theology resides in an essential unity, a metaphysical and anthropological basis, which establishes a relationship between the understanding of the doctrine and the experience of the Gospel based on the love of charity.

In this article I propose that the notions of being and essence according to Aquinas and Suárez are different ways of conceiving the contingency of entities, but not mutually exclusive conceptions. On the contrary, I consider that, Aquinas by putting the emphasis of being on the extramental while Suárez on the intelligible, push us to find a common ground to avoid the extremes of naïve realism and idealism. First, I analyze the notions of potency and act in Aquinas and Suárez. Second, I develop its impact on the distinction between being and essence. Finally, I compare both metaphysics to better delimit our consideration of the real, both in the extramental and conceptual spheres.

The present work traces the links between the concepts of judgment and concerted action in Hannah Arendt and what the author analyzes about the will in Duns Scotus. In these links it is demonstrated that it is in the postulates of Doctor Sutil where we find a remote foundation for these concepts. First, the primacy of the Scotist singular over the Thomist universal is exposed, manifesting the importance of thinking beyond established needs. Second, we discuss the active role of a free will as a preamble to concerted action and identifying the judgment in accordance with it. Finally, we reflect on what was covered in Scotus and Arendt about an action correctly understood and as part of a political community.

In this essay, I aim to interpret Miles's book "God. A biography" based on certain notions of scholastic thought, especially Suarezian, in order to adapt this theology to the demands of subjectivity. First, I examine the concept of God derived from the scholastic tradition and how -although it constitutes an important inheritance- it is not sufficient for the understanding of the Christian God. Second, I expose the theses of Miles and those of the scholastic tradition concerning the creation of the human being in the image and likeness of God and the individuality of both. Finally, I explain how these postulates can be reconciled through a theology of subjectivity in order to reestablish a dialectical relationship between human beings and God.

In the present work I intend to expose the views of Thomas Aquinas and Francisco Suárez on what distinguishes the potential entity from the entity in act. I establish a comparison between the two authors and in order to indicate why and to what purpose this conception has changed between them. First, I examine the principle of individuation of entities in general and the initial difference that we find between both thinkers on the relationship between form and matter. Second, I evaluate what constitutes the foundation of our knowledge and the notion of similarity. And finally I lay out the changes in the understanding of the real and the individual in this scholastic transit in favor of the constitution of what is essentially an individual.

Frecuently is often said in a presumed mode in Kant’s philosophy about metaphysics limits forgetting that they serve us especially for scientific knowledge. In this paper he intends to develop how the critique that exposes Kant to establish a trascendental metaphysics and the limits of science leads to a rationalization of moral and, then, of religion. First, based on the Critique of Pure Reason he examines the condition of possibility of all experience and knowledge. Second, the author examines the relationship between the trascendental apperception respect the unconditional ideas and the impossibility of its verification. Finally, he considers how to justify despite that, based on an analysis of the moral law, does not follow but a concept of a more rational religion.

In this paper I propose to develop how Francisco Suárez’s conception of the analogy of being mutates from a reformulation of the thought of Thomas Aquinas. In accordance with this hypothesis, the suarecian effort will consist of giving us a better expression of the knowledge that we can attain of God by this reformulation of the analogy. First, I develop what is the conception of the Thomistic analogy in relation to our knowledge of God. Second, I show what are the criticisms of Scotus to the said analogy. Third, what semantic changes occur in the concepts used by Suárez and what is his conception of the analogy. Finally, I present the conclusions that sustain that this suarecian interpretation is nothing but a renewed proposal about our knowledge of God and how to participate in Him.