By Armand A. Maurer
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Additional info for Being and Knowing - Studies in Thomas Aquinas and Later Medieval Philosophers (Papers in Mediaeval Studies)
IV, lect. 4, n. 574. " DeAnima, III, lect. 8 (Turin, 1936), n. 718. " Expositio super Librum Boethii De Trinitate, V, 3; p. 184, lines 20-22. , VII, lea. 10, n. 1496. , XI, lect. 1, n. 2161. 20 21 22 23 24 25 40 THOMAS AQUINAS touches a circle at only one point, but this is not true of circles and straight lines in the real world. From one point of view, therefore, the objects of mathematics are real, but from another, and perhaps more significant point of view they are devised by the intellect.
Thomas distinguishes between two ways of considering a genus. A genus, he tells us, can be considered either logically or naturally (physice). Considered logically, it abstracts from all existential conditions, such as the manner in which the subjects exist in reality, their kinds of matter and potentiality. He calls this sort of abstract notion a logical genus (genus logicum). However, this is not the only way of considering a genus. It can be considered in such a way that it will take into account the diverse types of matter and potencies and the modes of existing of the things in that genus.
Vasquez-. "Quare licet nullus intellectus esset ab aeterno, si tamen esset futurus in aliquo tempore, et potuisset esse antea, et antea in infinitum, haec enunciatio, Antichristus erit, vel Homo est animal, diceretur aeternae veritatis, quia ex se ab aeterno non repugnat vere intelligi, vel in tempore, non determinato principio. " Comm. in primam partem Summae Theologiae, disp. 78, c. 2 (Venice, 1600), I, p. 482b. 4 5 6 1 8 ST. THOMAS AND ETERNAL TRUTHS 45 Propositions involving eternal truths are not true because they are known by God, but rather they are known by him because they are true — a thesis, incidentally, rejected by Descartes.