Spiritual Views of St. Thomas Aquinas

Haldane criticizes Aquinas for talking of " both grades of immaterial experience," calling it "a vain attempt to integrate incompatible features" (238), but it seems that Haldane himself is not being as comminuted in his analysis as he insists Aquinas should be. He picks and chooses from the theories of Aquinas, Cohen and Hamlyn, but certainly never even begins to offer whatsoever coherent concept of his own. Neither does he effectively digress the selected elements of the other three thinkers into anything resembling a meaningful whole.

His conclusion to the highest degree Aquinas is absolutely false: "The counselling out of the contradiction . . . is to allow that sensation is a somatic process having physical products; and . . . this is a move St. Thomas seems at times to fuck off favored" (239). Nothing could be further from the truth. Everything Aquinas wrote was meant to give light on what he saw as the spiritual, or immaterial, or nonphysical nature of reality. His analysis of sense-perception is an attempt to order the physical world (including the things of the world, the body and its senses) in as spiritual a context as possible. Aquinas is not an prey or unbiased scientist looking for the truth whatever it efficacy be. He is a very biased Christian move to provide a rational support for his faith in God, and to deny this by saying he "allows that se

Thomas I. Siemsen, in his essay "'Rational Persuasion in Plato's Political Theory': A Reconsideration," analyzes Plato's Socratic dialogue Alcibiades to determine the triumph of Socrates in his influencing of the young man, and the light the dialogue sheds on the blood between philosophy and politics. Siemsen analyzes at the same time the airfield by George Klosko of the same dialogue. Siemsen is effective in showing that Socrates's submit over the younger man is not as swell as Plato or Socrates might have hoped or imagined. The significant point which Socrates wants to make is that Alcibiades is a political animal whose dream for power is precisely what disqualifies him as a potential drawing card from the philosophical

Siemsen, Thomas I.

"'Rational Persuasion in Plato's political Theory': A Reconsideration." report of Political Thought, IX, No. 1 (Spring 1988), 1-17.

William R. Lund, in his essay "The historical and 'Politicall' Origins of Civil Society: Hobbes on Presumption and Certainty," tries to clarify the unlikeness between what Hobbes meant by the true state of nature and the suppositious state of nature, with respect to the establishment of society. The portrait of Hobbes painted by Lund has Hobbes as a man trying to do devil things at the same time---convince people that the society in which they lived was a natural state, and convince people that that natural state could be improved through time and will. The problem for Lund seems to be the unvarnished contradiction between the two. If something is natural, then it would seem to be the track it is supposed to be, the way God intended it to be. This would be justification for having men---or a man---rule over other men (and women) in society, establish on consent, but also based on the way things were in the state of nature, when fear and brute force stood in for consent. But it would also mean that things could not be improved. somewhat critics of Hobbes have made this claim, Lund says. If they are right
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