Lecture 12 Notes

A.    Facts of Life

• He was born c. 1224 in southern Italy, near the Abbey of Monte Casino, home of Benedictine monks.
  
• He joined the Dominican mendicants, which had been founded in 1217 by St. Dominic to serve the urban poor of Europe.  The Dominicans were the fruit of revolutionary movement within church.  They subsisted by begging.  Dominicans taught at great universities of Europe
  
• Aquinas’s family tried to dissuade him from entering (they even kidnapped him); but they finally relented when he showed his determination.
  
• He spent his life as professor of philosophy and theology at Paris, attached for a time to the Papal household.
  
• He had a mystical experience led him to give up intellectual work and died within a year en route to Council of Lyon; he was canonized within 50 years.
  

B. Intellectual Climate - Crucial Chapter in Intellectual History

• The most important element of intellectual climate is Catholic Christianity, the dominant intellectual, cultural, and political force in western Europe for almost 1000 years.  Latin Europe was a spiritually unified entity.  A dozen centuries’ of Catholic thought struggled to absorb intellectual legacy of classical world.
  
• Aristotle was lost to Latin West; but intellectual ferment was occasioned by recovery of Aristotle.
  
• With the rediscovery of Aristotle came the observation of apparent tensions with Christianity:

1. In Christianity, the nature of the good life is ordered to eternal life.
   
2. In Christianity, the nature of God is all-loving, provident.
   
3. The revival of Aristotelian provoked suspicion like that elicited by Darwinism today.
   

C. The Thomistic synthesis

• Aquinas’s great intellectual accomplishment was to effect synthesis of Aristotelianism with Christianity.  He recast Catholic theology and philosophy and used Aristotle to provide the intellectual underpinning for Catholicism.
  
• He produced an enormous body of work, of which the was the SUMMA THEOLOGIAE greatest. It provides a synthesis of all Catholic theology, written in four volumes for graduate students.  It encompasses creation, divine, angelic and human natures, economy of salvation, and the return of all to God.
  
• Since we live in world in which belief is matter of taste, it can be difficult to appreciate the intellectual ambition of Aquinas’s work.
  
• We will look at the discussions of happiness and law in order to see how Catholicism draws on classical sources to present a view of good life lived in good society.
  

D. Thomism since Thomas

• It was the basis of Catholic thought for 700 years.
  
• Catholic theology has moved on, but Thomas's achievement remains.
  

E. A Word on Scholastic Method

• We cannot help but notice Aquinas’s appeal to authorities.  These include:

1. Scriptural
   
2. Patristic, e.g., fathers of Church through 426 A.D.
   
3. Philosophical, e.g., Boethius, "the Philosopher"
   

A.   Aquinas Borrows From Aristotle

• Following Aristotle, Aquinas argues that there is an ultimate end to human life and the ultimate end is happiness.
  
• Like Aristotle, he argues that we must look at what happiness consists in.  He invokes a variety of opinions, giving weight to authoritative sources.  Also like Aristotle, he argues that happiness is not found in wealth, honor, fame, power.
  
• Recall Aristotle’s "man’s function" argument.  Aristotle concluded that happiness is found in a life characterized by excellent (virtuous) exercise of our highest faculties--those faculties which are distinctively human.
  
• Aquinas will argue for much same conclusion.  The distinctively human faculties are reason and will; these faculties are exercised best in the beatific vision of God.
  

B.    Aquinas Delivers a Subtler Analysis Than Aristotle’s

• Question (5) Does happiness consists in bodily goods? Answer--No. First Argument: our end cannot be self-preservation.  Second argument:
  

1. Suppose, for the sake of argument, our end is the preservation of being.
   
2. Being consists in body and soul, obviously.
   
3. The body depends on the soul, which we previously proved.
   
4. ...is for its sake "as matter for its form, and the instruments for the man that puts them into motion" (FROM (iii))
   
5. "Wherefore all goods of the body are ordained to the goods of the soul, as to their end."  So: happiness, which is the ultimate end, is not a bodily good.
   

• Question (6) Does happiness consists in pleasure?  Aquinas begins with a distinction: other delights vs. bodily pleasure.
  
• FIRST ARGUMENT: Happiness is not these other delights, e.g. intellectual pleasure, joy of discovery
  

1. "the reason a man is delighted is that he has some fitting good"
   
2. "Now a fitting good, if indeed it be the perfect good is precisely man’s happiness; and if it is imperfect, it is a share of happiness"
   
3. So delight "result[s] from happiness or some part of happiness".
   
4. So, delight cannot be happiness
   

• SECOND ARGUMENT: Not only is happiness not bodily pleasure, it cannot even be natural result of happiness.
  

1. Bodily pleasure is "from a good apprehended by sense" .
   
2. Sense "makes use of the body", obviously.
   
3. "The rational soul excels the capacity of corporeal matter", obviously.
   
4. So "that part of the soul which is independent of corporeal matter has a certain infinity in regard to the body".
   
5. "Therefore sense knows the singular, which is determinate through matter, whereas the intellect knows the universal, which ... contains an infinite number of singulars."
   

• REMARKS ON THE ARGUMENT:
  

1. It is necessary to argue that happiness does not depend on body; this is a claim that Aquinas needs to support later claims about personal immortality.
   
2. It reveals important claims about capacity of mind: its capacity is "infinite" in comparison w/ sensation.  It is capable of grasping the abstract, grasping what is independent of matter.  It is also capable of grasping such a thing that naturally results in delight: the “Eureka!” feeling.