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Poznanie Adama i wiedza Chrystusa a intelekt możnościowy i czynny. Ujęcie Tomasza z Akwinu

100%
Zembrzuski M.
Rocznik Tomistyczny
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2019
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vol. 8
123-138
EN
Thomas Aquinas anthropology is related to the description of human nature, which was established at the beginning, before original sin, as well as taking into account all its effects, and the nature that was united with God. The distinction of two intellects adopted by Aristotle - a potential and active intellect - for Aquinas was helpful in showing the unique character of the knowledge that Adam and Christ had. Adam as the one who was appointed as teacher of people, had perfect knowledge and did not have a potential intellect that would be an unwritten tablet. His potential intellect had the habits of knowledge, by which he had a perfect knowledge of everything that can be embraced in any field of cognition by the power of the first principles of knowledge. The perfection of Christ's knowledge was incomparably greater than knowledge of Adam and every other human being – it was result of unification with the Word, but not the mixing of two natures. Christ had knowledge which have blessed (saved), infused knowledge (resulting from union with the Word) and had experiential knowledge appropriate to age and time. Christ developed in knowledge and wisdom because he grew in human experience.
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Realna różnica między intelektem czynnym i możnościowym w ujęciu św. Tomasza z Akwinu

100%
Zembrzuski M.
Rocznik Tomistyczny
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2015
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vol. 4
63-95
EN
The aim of article was to prove the existence of the real difference between active intellect and potential intellect, based on the epistemological thought of Thomas Aquinas. Although many authors suggested such a character distinction, yet no one does not try to justifying it. In this article are comments on intellects in Aristotle account, very short history – following the Aquinas - of distinguishing and separating intellects. Presented is the same understanding of the real difference between existence and essence of beings created and in this light given difference between intellects, because Aquinas, actually never spoke about it in this way. A basic element of the article is to distinguish intellects on the basis of a formal rules of their objects and distinguish them on the basis of acts, which allows to build a proper argumentation. It has been shown that between what is recognized in the potential intellect is a disproportion, which may be removed by the allocation of truly different between potential and active intellect. Between intellects there is a real difference only in the case of the human intellect, since both in God and in the angelic beings, this differentiation is not needed. The real difference between intellects is based on the difference between the act and potency or being in act and being in potency, however, are not they act and potency relative to each other, but to the cognized object. Moreover, the active intellect as being in the act, is not determined nor determining the object of cognition potential intellect, it is not the object recognized by him. Finally, if the way of cognition depends on the mode of existence, the intellectual knowledge infinity of human remains in potency, by what must be in man two intellects.
3
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Prawda o intelekcie. Mieczysława Gogacza rozumienie intelektu możnościowego i czynnego

80%
Zembrzuski M.
Rocznik Tomistyczny
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2016
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vol. 5
75-89
EN
The aim of the article is presentation the problems of possible intellect and agent intellect in philosophy Mieczyslaw Gogacz, founder of consequent version of thomism (Warsaw School of Thomism). His understanding of the intellect was dictated by the successive publications. Difference between intellects, was first shown in the context of fundamental metaphysical positions - realism and idealism. According to M. Gogacz realistic proposition is depends on the distinction between two intellects, and idealistic related with the acceptance of a single intellect with passive and active function, and identification of the faculties of the soul with itself. M. Gogacz presented the metaphysical description of the nature of the intellect, emphasizing its being, as well as the very essence. He underlined that the possible intellect should be defined as the possibility of the soul, which is it imperfection (intellect is principle of individuation of the soul), located in the soul, but not identical with its essence. Agent intellect in his opinion should be defined as an accident of the possible intellect. Distinction between possible intellect and agent intellect allowed to remark the difference between knowing confused and clearly, and to build the theory of “speech of the heart”, which describes the most important way of knowing a principle of being – act of being.
4
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THE ESSENTIAL CONNECTION BETWEEN MODERN SCIENCE AND UTOPIAN SOCIALISM

41%
Redpath P. A.
Studia Gilsoniana
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2014
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vol. 3
203-220
EN
The chief aim of this paper is to demonstrate beyond reasonable doubt how, through an essential misunderstanding of the nature of philosophy, and science, over the past several centuries, the prevailing Western tendency to reduce the whole of science to mathematical physics unwittingly generated utopian socialism as a political substitute for metaphysics. In short, being unable speculatively, philosophically, and metaphysically to justify this reduction, some Western intellectuals re-conceived the natures of philosophy, science, and metaphysics as increasingly enlightened, historical and political forms of the evolution of human consciousness toward creation of systematic science, a science of clear and distinct ideas. In the process they unwittingly wound up reducing contemporary philosophy and Western higher education largely into tools of utopian socialist political propaganda.
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