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Miejsce woli w zagadnieniu ludzkiego działania w ujęciu św. Tomasza z Akwinu

100%
Zapisek D.
Rocznik Tomistyczny
|
2012
|
vol. 1
109-121
EN
When we talk about human`s action in view of Thomas Aquinas, in the first place is a concept of „intelectualism”. The most of well known continuators of Aquinas thought underline that the key of understanding problem of free action first of all is knowing the action of intellect, because intellect is highest of human`s potencies. In fact in Aquinas opinion intellect is the most perfect potency of human being. However the problem of action of will seems to be the starting point in explanation of humans` free action. In the views of polish thomistic philosophers for example J. Woroniecki, M.A. Krąpiec, S. Swieżawski, this question is presenting and explaining by schema of process of making free decision (liberum arbitrium). Nevertheless when we study the Aquinas texts, we can make the conclusion that the most important in explanation of what is human`s free action are principles of this action that is intellect and will. For Aquinas essentials are principles of cooperation of intellect and will, range of interaction these potencies and field of autonomy both potencies.
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"Mémoires de deux jeunes mariées": la volonté vs. le libre arbitre

85%
Rabsztyn A., Rabsztyn A.
Kwartalnik Neofilologiczny
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2020
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issue 2
3
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„Liberum arbitrium” w filozofii średniowiecznej w kontekście teorii deterministycznych

70%
Szocik K.
Studia Philosophiae Christianae
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2014
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vol. 50
|
issue 2
105-123
EN
This paper analyzes the concept of 'liberum arbitrium' in the philosophy of Augustine, Anselm and Thomas Aquinas. It underlines their compatibilist connection between the freedom of choice and deterministic factors. Each of them has defended liberum arbitrium, being aware of the potential difficulties related to God’s influence on human fate.
PL
Artykuł analizuje koncepcje liberum arbitrium w filozofii Augustyna, Anzelma i Tomasza z Akwinu. Wskazuje na kompatybilistyczne łączenie przez nich wolności wyboru z istnieniem czynników deterministycznych. Każdy z nich bronił liberum arbitrium, dostrzegając potencjalne trudności związane z wpływem Boga na losy człowieka.
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