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Summa contra gentiles /
| Clasificación: | Libro Electrónico |
|---|---|
| Autor principal: | |
| Otros Autores: | |
| Formato: | Electrónico eBook |
| Idioma: | Inglés |
| Publicado: |
Notre Dame (USA) :
University of Notre Dame Press,
1975.
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| Temas: | |
| Acceso en línea: | Texto completo |
Tabla de Contenidos:
- Prologue
- How every agent acts for an end
- That every agent acts for a good
- That evil in things is not intended
- Arguments which seem to prove that evil is not apart from intention
- Answers to these arguments
- That evil is not an essence
- Arguments which seem to prove that evil is a nature or some real thing
- Answers to these arguments
- That good is the cause of evil That evil is based on the good
- That evil does not wholly destroy good
- That evil has a cause of some sort
- That evil is an accidental cause
- That there is no highest evil
- That the end of everything is a good
- That all things are ordered to one end Who is God
- How God is the end of all things
- That all things tend to become like God
- How things imitate divine goodness
- That things naturally tend to become like God inasmuch as He is a cause
- How things are ordered to their ends in various ways
- That the motion of the heavens comes from an intellectual principle
- How even beings devoid of knowledge seek the good
- That to understand God is the end of every intellectual substance
- Whether felicity consists in a will act
- That human felicity does not consist in pleasures of the flesh
- That felicity does not consist in honors
- That man's felicity does not consist in glory
- That man's felicity does not consist in riches
- That felicity does not consist in worldly power
- That felicity does not consist in goods of the body
- That human felicity does not lie in the senses
- That man's ultimate felicity does not lie in acts of the moral virtues
- That ultimate felicity does not lie in the act of prudence
- That felicity does not consist in the operation of art
- That the ultimate felicity of man consists in the contemplation of God
- That human felicity does knowledge of God which is by most men
- That human felicity does not consist in the knowledge of God gained through demonstration
- Human felicity does not consist in the knowledge of God which is through faith
- Whether in this life man is able to understand separate substances through the study and investigation of the speculative sciences
- That we cannot in this life understand separate substances in the way that Alexander claimed
- That we cannot in this life understand separate substances in the way that Averroes claimed
- That man's ultimate felicity does not consist in the kind of knowledge of separate substances that the foregoing opinions assume
- That in this life we cannot understand separate substances
- That the soul does not understand itself through itself in this life
- That in this life we cannot see God through His essence
- That man's ultimate felicity does not come in this life
- That separate substances do not see God in His essence by knowing Him through their essence
- That the natural desire of separate substances does not come to rest in the natural knowledge which they have of God
- How God may be seen in His essence
- That no created substance can, by its own natural power, attain the vision of God in His essence
- That the created intellect needs divine light in order to see God through His essence
- Arguments by which it seems to be proved that God cannot be seen in His essence, and the answers to them
- That the created intellect does not comprehend the divine substance
- That no created intellect while seeing God sees all that can be seen in Him
- That every intellect, whatever its level, can be a participant in the divine vision
- That one being is able to see God more perfectly than another
- How those who see the divine substance may see all things
- That those who see God see all things in Him at once
- That through the vision of God one becomes a partaker of eternal life
- That those who see God will see Him perpetually
- How man's every desire is fulfilled in that ultimate felicity
- That God governs things by His providence
- That God preserves things in being
- That nothing gives being except in so far as it acts by divine power
- That God is the cause of operation for all things that operate
- That God is everywhere
- On the opinion of those who take away proper actions from natural things
- How the same effect is from God and from a natural agent
- That divine providence does not entirely exclude evil from things
- That divine providence does not exclude contingency from things
- That divine providence does not exclude freedom of choice
- That divine providence does not exclude fortune and chance
- That God's providence applies to contingent singulars
- That God's providence applies immediately to all singulars
- That the execution of divine providence is accomplished by means of secondary causes
- That other creatures are ruled by God by means of intellectual creatures
- That lower intellectual substances are ruled by higher ones
- On the ordering of the angels among themselves
- On the ordering of men among themselves and to other things
- That lower bodies are ruled by God through celestial bodies
- Epilogue to the preceding chapters.