Exam 7: Thomas Aquinas

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -What does man's ultimate happiness consist in, in Aquinas's view? How does he defend this view? Do you think he is correct? Why or why not?

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -Aquinas often cites Aristotle approvingly. What parts of his theory does he take from Aristotle? On what points do they differ? Whose view do you think is more defensible, and why?

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -Aquinas argues that the end of every action is:

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -According to Aquinas, what role does pleasure play in the good life? Why does he think that happiness cannot consist in pleasure? Do you agree with his account?

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -Aquinas claims that only intellectual creatures possessing reason are directed toward God as their last end.

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -Aquinas maintains that things that happen always or frequently are:

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -Aquinas argues that every agent acts for the sake of:

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -In Aquinas's view, human happiness is seated in the senses.

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -What does Aquinas think that human happiness consists in? What argument does he provide for this view? Do you agree with him? Defend your answer.

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -Write an essay critically engaging with one of Aquinas's arguments against what he regards as a false conception of happiness. Explain the conception of happiness, and Aquinas's argument against it. Then raise what you take to the be the strongest objection to Aquinas's argument. Do you think Aquinas is right to reject this view of human happiness? Why or why not?

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -Aquinas claims that man naturally desires to know the causes of things.

Thomas Aquinas: Summa Contra Gentiles Aquinas is notable for combining the metaphysics of Aristotle with the theology of Christianity. He begins with the Aristotelian idea that all human action aims at some end, and that this end is the good of action. In the case of human beings, the good at which our action aims is happiness. Our ultimate happiness must be something that we seek for its own sake, that is complete in itself, and that pertains to our intellectual nature. Aquinas argues that these constraints rule out many popular conceptions of happiness. For example, happiness cannot be pleasure, because pleasure exists for the sake of the operations of the body, and happiness is not an operation of the body. Happiness cannot be honor, glory, or wealth, for all of these things depend on external factors, and happiness is complete in itself. Moreover, happiness cannot consist of acts of the moral virtues, for such acts are directed toward external goals-courage, for example is directed toward victory in battle-but happiness is not directed toward any further end. Aquinas endorses Aristotle's view that happiness consists in a contemplation, and contemplation of the highest object. Here Aquinas diverges from Aristotle by insisting that the highest object of contemplation is God. Aquinas concludes that the ultimate end of human action, and man's highest happiness, consists in contemplation of God, and that all human occupations should be regarded as existing for the sake of this end. -According to Aquinas, what is the end of all human action? How does he conceive of the nature of this end? How does he argue for this view?