Close examination of the arithmetic structure of book composition in Greek novels reveals in various degrees a constant pattern of dichotomy: In the first part of the novels the heroes stray about looking for each other while in the second part they meet for a stationary final scene at the court of a married couple of potentates, involving some kind of judgement. Furthermore, in the second section of the paper the individual technique of book closure adopted by different novelists is analyzed.
Die Untersuchung zu Thomas von Aquin und dem Judentum zeigt anhand dreier Bezugspunkte (De regimine judaeorum, Summa theologiae und zwei philosophischen Beispielen), daß Thomas hinter einer Position anscheinender Kritik dem Judentum hohe Wertschätzung entgegenbrachte. Zwangstaufe und Ungerechtigkeiten den jüdischen Gemeinden gegenüber werden abgelehnt, dafür betont Thomas die Sonderstellung der jüdischen Religion im Zusammenhang rationaler Freiheit des natürlichen Gesetzes: Juden sollen ihre Bräuche ausüben und sind als Gesprächspartner im philosophischen wie theologischen Dialog gefragt.
In his De fato, written in 1520, Pomponazzi examines Thomas Aquinas's doctrine of predestination. From his point of view, Thomas's solution to the traditional conflict between divine science and human liberty is twofold: it mixes philosophy and theology, thereby transforming the revealed doctrine as well as that of philosophical rationality. The analysis of the Thomistic position is therefore an opportunity to define the specificity of the theological discourse from a critical point of view.
The difference between the univocal and the equivocal concept of being marks a firm separation of philosophy from theology. Considering the analogia entis as the core structure of the epistemology of Thomas corresponding to the concept of being as the supreme reference point of his metaphysics, Deleuze misses a positive concept of difference in Thomas, who cannot avoid explaining difference in relation to an external reference or to a transcendent principle. Analogical Being, whenever related to particular beings, can never say what constitutes their individuality. Therefore, Deleuze traces the tradition of ontological univocity, noting it first in Duns Scotus, in order to think about difference in a new way. Only a univocal, anti-hierarchical ontology of immanence is capable of thinking about difference in itself or of providing difference with its own concept.
After its premiere in 1849 Ambroise Thomas’ and Thomas Sauvage’s opéra-bouffon Le caïd remained extremely successful throughout Europe. This was caused mostly because of its parodistic references to the orient in plot, scenery, libretto and music. This article examines the orientalistic features of Le caïd, which contemporary music critics perceived as comical. The reception documents are also evaluated in the context of the perception of orientalism in the nineteenth century as well as in the tradition of opéra-comique. The categories considered in the work’s analysis are the comical dimension of the orient, the opposition between France and Algeria functioning as a comic element, as well as the parody of the orientalistic Italian opera buffa.
Rahner and Lonergan bear witness to and emphasize a personal commitment to St. Thomas Aquinas. This personal commitment to St. Thomas is what counts, whether the study of St. Thomas is encouraged by ecclesiastical authority or not, whether Thomistic Studies boom or are considered out of fashion. The personal commitment to St. Thomas has its grounds in the ongoing relevance of St. Thomas thought, and this sets before us the tasks of appropriating his framework, and transposing Aquinas' framework into the self-understanding of the contemporary person as we search for answers and solutions to questions and problems of our time. And the process of transposing Aquinas' framework into the self-understanding of the contemporary person leads to developing the position of Aquinas, thereby arguing a case for what William A. Wallace calls "developmental Thomism."
The Jesuits' Ratio Studiorum ordered to follow St. Thomas's theology. Between 1603--1607, at the University of Graz, Péter Pázmány S.J. gave lectures on St. Thomas's Summa Theologie and commented on its most important issues. St. Thomas thoroughly studied the problem of faith (de Fide) and explained the questions of grace and liberty (de auxiliis) debated by the Jesuits and the Dominicans. He found a fine balance between Banezianism and Molinism through the following main principle: grace intensifies liberty, that is, God does not act on behalf of us but makes us act.
Thomas Aquinas' concept of law is an example of the application of Aristotelian teleology to the integral theory of ethics, law and governing. Aquinas' concept of natural law is called moral law by many scholars. Man is able to anticipate the law of action in relation to eternal law, and such participation in eternal law Thomas calls natural law. The ethics starts from the principle good is to be done and evil is to be avoided. This principle is the basis for the rest of the ethical precepts concerning what is to be done and what is to be avoided. Man has innate general orientations on how to live and behave in this world. Conscience evaluates and judges the motives and moral qualities of actions. This is the main idea of natural law, which is described in the article.