*Note: I said that before I began commentary on Book 2, I’d write an outline of Book 1. Unfortunately that project is taking longer than I expected. I still intend to complete it, but thought in the meantime I would go ahead and begin Book 2 anyways.
Having completed Book One of the Physics, in which Aristotle explored the fundamental principles of nature, we turn now to Book Two, which begins with asking what nature itself is:
“Of things that exist, some exist by nature, some from other causes. ‘By nature’ the animals and their parts exist, and the plants and the simple bodies (earth, fire, air, water)–for we say that these and the like exist ‘by nature’. All the things mentioned present a feature in which they differ from things which are not constituted by nature. Each of them has within itself a principle of motion and of stationariness (in respect of place, or of growth and decrease, or by way of alteration). On the other hand, a bed and a coat and anything else of that sort, qua receiving these designations — i. e. in so far as they are products of art — have no innate impulse to change. But in so far as they happen to be composed of stone or of earth or of a mixture of the two, they do have such an impulse, and just to that extent–which seems to indicate that nature is a source or cause of being moved and of being at rest in that to which it belongs primarily, in virtue of itself and not in virtue of a concomitant attribute” (Physics 2.1, 192b8-23) .
As Aquinas points out, Book One of the Physics was primarily directed towards the “principles of natural things”, whereas Book Two is primarily directed towards the “principles of natural science” itself (Lectio 1.141) . To know the principles of any science, we must first know “its subject and the method by which it demonstrates” . And the subject of natural science is, of course, nature; hence the discussion of the definition of nature. Continue reading
A few months ago, I posted an Augustinian Argument from Desire, which attempted to use material from the writings of St. Augustine in order to address what I felt to be the principle problems for any “argument from desire” for the existence of God. The Augustinian version is interesting and, I think, deserves to be fleshed out more fully; but in this post I am beginning a new project: a Thomistic Argument from Desire. This is primarily going to be an endeavor of research, not defense. In other words, I am going to be delving into material from St. Thomas which I am inclined to think can plausibly be constructed into a successful argument, but which I have not as of yet completely mapped out. I have a general idea of what I think the flow and structure of the argument will perhaps look like, but that is certainly liable to change. Furthermore, my presentation of the argument will largely take the form of exposition. For the most part, I think the argument is pretty much already there, at least materially and implicitly, in the writings of St. Thomas, and my task will be concerned with drawing it out. Continue reading
Of all Christian doctrines, the doctrine of Hell is seemingly the easiest to attack, hardest to defend, and most shied away from by theologians, philosophers, and apologists. It’s seen as an outdated, despicable, morally horrendous scare-tactic that is a significantly embarrassing blot on the claim to believe in a perfect, loving, good God. It’s rarely discussed in a serious philosophical setting, except in the brief work of skeptical writers presenting arguments against its moral justification. Christians may offer some general responses to the sentiment behind these arguments, but for the most part are just content to pass by and focus on other, “easier” and less taboo topics. It is now somewhat standard fare for people to assume that Hell is a settled issue; it’s often just taken for granted that Hell is indefensible and morally repugnant and hence that it’s almost not even worth critiquing or defending. Continue reading
This is the beginning of a series reading through St. Thomas Aquinas’s work De Malo or “On Evil”.
I’ve interacted in a few posts with several arguments for atheism/naturalism, but have purposefully not yet ventured towards that infamous, so-called “problem of evil”. This is because the question of the relation between evil and the existence of God is massive, complex, and doesn’t fit neatly under the heading of one general “problem”. There are many different arguments and types of arguments which move from the reality of evil (or something which might be categorized under evil, such as pain, suffering, etc.) towards the improbability or even impossibility of the existence of God. Recognizing the immensity and complexity of the various issues involved, I’ve chosen not to delve into it yet, and am doing so now only by way of exposition of Aquinas’ own writings on the subject. There are several reasons for this. First is just that I think what Aquinas has to say is interesting and significant in its own right. Second is that starting this way, by reading and thinking through a single text, narrows the topic considerably, providing a nice pathway by which to broach discussing evil and God generally. Finally, any argument which attempts to appeal to “evil” without establishing a sufficient metaphysical foundation of evil first is just futile. The same, by the way, is true of any theistic arguments which appeal to moral obligation or values. It is simply impossible to take serious any attempt at an argument from evil which does not provide an ontological account of what evil is in the first place. Continue reading