Origen temporal y creación del mundo
Amidst the disputes of the 13th century, St. Thomas Aquinas says in the Commentarium in Sententiis, first philosophical and theological composition that “the creation not only is reached through faith but by rational demonstration”. This idea not abandons her in no time and keeps it in his work....
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| Publicado en: | Scripta mediaevalia |
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| Autor principal: | |
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| Acceso en línea: | https://bdigital.uncu.edu.ar/fichas.php?idobjeto=4692 |
| descriptores_str_mv |
Causas Creación Creation Edad Media Filosofía Filosofía medieval Mundo Origen Teología cristiana Thomas Aquinas Tiempo Time Tomás de Aquino, Santo World |
|---|---|
| todos_str_mv |
3754 4689 spa UCA |
| description_str_mv |
Amidst the disputes of the 13th century, St. Thomas
Aquinas says in the Commentarium in Sententiis, first philosophical
and theological composition that “the creation not only is reached
through faith but by rational demonstration”. This idea not abandons
her in no time and keeps it in his work. It is our purpose in the present
work establishing the relationship between the strategy argumentative
into the problem of creation and that another linked to the temporal
beginning of the world, noting the two-way used argumentative, one
argumentative and rational justification and the other that expresses
the inability to rationally justify the topic. The argumentative strategy
to understand lets you differentiate the double order of explanation
lies distinction between essential and accidentally causes: A cause
is essentially ordered to cause B, if B action is needed for A action
has taken place. So to achieve the effect, it is necessary to admit a
first cause, and between two terms the distance or the number of essentially
ordered causes to the first cause must necessarily be finite.
Different is the case concerning the order of temporality registered
within the accidental causality: an eternal world or not, is something
that cannot be justified rationally as soon as it is an accidental effect
from a cause which work with absolute freedom. We understand
that this distinction is the conceptual tool with which Aquinas defines
what can be justified with certainty, such is the case of arguments offered
in creation; what is only likely way, in particular the arguments
based on the physical doctrines Aristotelian; and finally, what man
only can know through revelation, as it is the case of knowledge of the
temporal origin of the world. En medio de las disputas del siglo XIII, Tomás de Aquino afirma en el Commentarium in Sententiis, primera composición filosófico- teológica, que “a la creación no sólo se la alcanza a través de la fe, sino por la demostración racional”. Esta idea no la abandona en ningún momento y la mantiene a lo largo de su obra. Constituye nuestro propósito en el presente trabajo establecer la relación existente entre la estrategia argumentativa que el autor desarrolla en torno a dos problemas: el de la creación y el del origen temporal del mundo, señalando las dos vías argumentativas utilizadas, una que concluye demostrativamente y la otra que expresa la imposibilidad de justificar racionalmente el tema. La clave argumentativa que según entendemos le permite diferenciar el doble orden de explicación radica en la distinción entre causas por sí y por accidente: una causa A está esencialmente ordenada a una causa B, si la acción de B es necesaria para que la acción de A haya tenido lugar. De modo que para alcanzar el efecto, es necesario admitir una causa primera, y entre los dos términos la distancia o el número de causas esencialmente ordenadas a la causa primera debe ser necesariamente finito. Distinto es el caso si se considera el orden de la temporalidad inscripto en el marco de la causalidad accidental: un mundo eterno o no, es algo que no se puede justificar racionalmente en cuanto es un efecto accidental que procede de una causa que obra con absoluta libertad. Entendemos que esta distinción es el instrumento conceptual que le permite a Aquino delimitar epistémicamente entre lo que es posible justificar con certeza, tal es el caso de las argumentaciones que ofrece en torno a la creación; lo que sólo lo es de modo probable, en particular las argumentaciones con base en las doctrinas físicas aristotélicas; y finalmente, aquello que el hombre únicamente puede llegar a conocer a través de la Revelación, como es el caso del conocimiento de un inicio temporal del mundo. |
| disciplina_str_mv |
Filosofía y pensamiento Religión |
| autor_str_mv |
Larre de González, Olga |
| titulo_str_mv |
Origen temporal y creación del mundo |
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Textual: Revistas |
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4692 |
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Artículo de Revista |
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article |
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Scripta mediaevalia |
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Scripta mediaevalia |
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r-3754 |
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Scripta mediaevalia |
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Vol. 5, no. 1 |
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Vol. 5, no. 1 |
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textuales |
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Articulos |
| title_full |
Origen temporal y creación del mundo |
| title_fullStr |
Origen temporal y creación del mundo Origen temporal y creación del mundo |
| title_full_unstemmed |
Origen temporal y creación del mundo Origen temporal y creación del mundo |
| description |
Amidst the disputes of the 13th century, St. Thomas
Aquinas says in the Commentarium in Sententiis, first philosophical
and theological composition that “the creation not only is reached
through faith but by rational demonstration”. This idea not abandons
her in no time and keeps it in his work. It is our purpose in the present
work establishing the relationship between the strategy argumentative
into the problem of creation and that another linked to the temporal
beginning of the world, noting the two-way used argumentative, one
argumentative and rational justification and the other that expresses
the inability to rationally justify the topic. The argumentative strategy
to understand lets you differentiate the double order of explanation
lies distinction between essential and accidentally causes: A cause
is essentially ordered to cause B, if B action is needed for A action
has taken place. So to achieve the effect, it is necessary to admit a
first cause, and between two terms the distance or the number of essentially
ordered causes to the first cause must necessarily be finite.
Different is the case concerning the order of temporality registered
within the accidental causality: an eternal world or not, is something
that cannot be justified rationally as soon as it is an accidental effect
from a cause which work with absolute freedom. We understand
that this distinction is the conceptual tool with which Aquinas defines
what can be justified with certainty, such is the case of arguments offered
in creation; what is only likely way, in particular the arguments
based on the physical doctrines Aristotelian; and finally, what man
only can know through revelation, as it is the case of knowledge of the
temporal origin of the world. |
| dependencia_str_mv |
Facultad de Filosofía y Letras |
| title |
Origen temporal y creación del mundo |
| spellingShingle |
Origen temporal y creación del mundo Causas Creación Creation Edad Media Filosofía Filosofía medieval Mundo Origen Teología cristiana Thomas Aquinas Tiempo Time Tomás de Aquino, Santo World Larre de González, Olga |
| topic |
Causas Creación Creation Edad Media Filosofía Filosofía medieval Mundo Origen Teología cristiana Thomas Aquinas Tiempo Time Tomás de Aquino, Santo World |
| topic_facet |
Causas Creación Creation Edad Media Filosofía Filosofía medieval Mundo Origen Teología cristiana Thomas Aquinas Tiempo Time Tomás de Aquino, Santo World |
| author |
Larre de González, Olga |
| author_facet |
Larre de González, Olga |
| title_sort |
Origen temporal y creación del mundo |
| title_short |
Origen temporal y creación del mundo |
| url |
https://bdigital.uncu.edu.ar/fichas.php?idobjeto=4692 |
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3 |
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Biblioteca Digital |
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Biblioteca Digital |
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Artículo de Revista |
| institution |
Sistema Integrado de Documentación |
| indexed_str |
2023-04-25 00:38 |
| _version_ |
1764120310635823104 |
