By Thomas, Aquinas, Saint, 1225?-1274., Thomas, Aquinas, Saint, 1225?-1274; Krokos, Jan
"This learn analyzes judgment of right and wrong as a selected cognition, as an axiological cognizance of a human act. The doctrine of Thomas Aquinas performs an enormous position right here: He assumes sense of right and wrong to be a cognition; his proposal of moral sense is sort of major and had nice impact on philosophical pondering. however, this doctrine on sense of right and wrong isn't fulfilling sufficient from the point of view of epistemology and, for this reason, it calls for a supplement. the sort of supplement is located in phenomenological analyses, in particular in these bearing on attention. Underlying the most challenge of the study--which is sense of right and wrong as cognition--is the query of enriching Thomism with phenomenology."--Page four of cover. Read more...
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Extra info for Conscience as cognition : phenomenological complementing of Aquinas's theory of conscience
However, it should be emphasised that in spite of the doubtful cognitive value of dialectics, Aristotle considers it as one of (next to sensual and intellectual intuition) the ways of justified cognition and recognition of primary sentences114. He applies this dialectical method in Metaphysics (Book ), justifying the following principles: of non-contradiction and of excluded middle115, but also in the first book of On the Soul and in the first book of Physics. Taking into account the aporetic character of actually conducted discourses, it may be stated that according to Aristotle’s concept of knowledge, dialectics (by undertaking problems) precedes strictly understood science, being one of the ways of collecting its primary sentences.
Krąpiec recognises a tendency for such a demonstration as a noble relict of Plato teaching. It sets excessive requirements and over the course of the years one has resigned from it for the benefit of requirements proportional to examined objects139. We said that in Aristotle’s works we see only the outline of the theory of questions, which the lack of cohesion in views concerning them allows for. Nevertheless, they include statements important for our further analyses. First, Aristotle puts the question in the area of practical skills suiting acquisition of knowledge.
Th. I, q. 1, a. 1-10; cf. In I Sent. Prol. a. , I, 3-5. , q. 14, a. 9-10. Next to philosophy for man’s salvation, Thomas recognises the need for theology (sacra doctrina) as a science based on divine revelation. For there are truths, necessary to salvation, that exceed the cognitive powers of reason (qui comprehensionem rationis excedit) or such as are in fact accessible to human reason (quae de Deo ratione humana investigari possunt), yet grasped only by some, following laborious enquiry and with an admixture of error (revelata and revelabile).