REVISTA ESPIRITU (INSTITUTO SANTO TOMÁS)
Espíritu es una revista filosófica fundada en Barcelona en 1952 por el P. Juan Roig Gironella, S.J. Este aseguraba en su Pórtico programático que la revista iba a estar “movida por aquel Espíritu de verdad que anima a la ‘Filosofía perenne’, sentida en su acuciante actualidad y perennidad por el inmortal León XIII”. Y establecía, con alteza de miras, este objetivo: “Penetrar en la carne amorfa de nuestro mundo moderno, disgregado y pesimista, para darle calor de vida y un aliento de perenne seguridad”, a semejanza de cuando “el Espíritu levantaba el cuerpo exánime de Dorkas”.
Desde entonces Espíritu ha tratado de ser fiel a este propósito, promoviendo la reflexión propia de la Filosofía cristiana mediante artículos de alta calidad científica. Y siendo la doctrina de santo Tomás de Aquino la más conforme para la restauración de la Filosofía cristiana, según se afirma en Æterni Patris, la revista Espíritu mira de priorizar la investigación sobre el pensamiento del Doctor Humanitatis.
Espíritu es editada semestralmente por el Instituto Instituto Santo Tomás, de Barcelona, por medio de la Editorial Balmes.
Supervisors: Enrique Martínez
Phone: 93 302 68 40
Address: Duran i Bas 9. 08002 Barcelona. España
Desde entonces Espíritu ha tratado de ser fiel a este propósito, promoviendo la reflexión propia de la Filosofía cristiana mediante artículos de alta calidad científica. Y siendo la doctrina de santo Tomás de Aquino la más conforme para la restauración de la Filosofía cristiana, según se afirma en Æterni Patris, la revista Espíritu mira de priorizar la investigación sobre el pensamiento del Doctor Humanitatis.
Espíritu es editada semestralmente por el Instituto Instituto Santo Tomás, de Barcelona, por medio de la Editorial Balmes.
Supervisors: Enrique Martínez
Phone: 93 302 68 40
Address: Duran i Bas 9. 08002 Barcelona. España
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Papers by REVISTA ESPIRITU (INSTITUTO SANTO TOMÁS)
law theory is not relativistic. It also focuses on MacIntyre’s explanation of moral disagreement from the perspective of natural law, which makes his theory defensible according to the modern standards. Finally, it contrasts the traditional approach to natural law with new theories, preferring the former to the latter.
The question of Alasdair MacIntyre’s concept of natural law has already
been discussed in the subject literature. It is worth mentioning that there
are some Spanish contributions to this discussion, notably an article by
Margarita Mauri (2008), large portions of a book and an article by Rafael
Ramis-Barceló (2012, 2013). I adopt a perspective different from both authors, some repetitions, though, are unavoidable.
In this study which follows other works on the convergences and divergences between 20th century Thomists, we wanted to offer the readers of Espíritu a brief structural comparison between the theoretical philosophy of Jacques Maritain and that of Cornelio Fabro. Our purpose is articulated in two stages: 1. the critique of the Carte-sian cogito and its later vicissitude; 2. the metaphysical analysis of the being. In this last respect, we explain how the two philosophers oppose each other, first as regards the ontological and noetic status of the "ens primum cognitum", then as regards the principles-act of being and essence-in which they resolve themselves "being qua being".
Con ello, pretendemos colaborar a la tarea propuesta por el Magisterio de profundizar en la ley natural, viéndola como un instrumento que puede ofrecer a la sociedad contemporánea una base de convicciones morales sólidas sobre la que fundar su vida personal y social.
S. Pinckaers asked rhetorically: is St. Thomas' moral doctrine Christian? The question was justified by the common accusation that Aquinas' moral theology was more Aristotelian than evangelical. Such an accusation responds to a superficial reading of the doctrine of St. Thomas. The present article tries to show the supernaturality of one of the structuring elements of St. Thomas' moral theology, the Evangelical Law or New Law. We can see its supernaturality in its interior nature due to the grace of the Holy Spirit, as well as in its content and motive of charity. On the other hand, this supernaturality is also evident when we see how Saint Thomas grasped it from the Holy Scripture, especially in one of its most decisive points: the interior character of the knowledge proper to the New Law.
The article seeks to explore the meaning and function of ordo rationis within Thomas Aquinas' moral doctrine. Abundant and converging signs invite to recognize such notion, being a general principle that structures the Thomistic ethics in its totality. Conversely, the device of ordo rationis develops a rich heuristic function, since it allows a detailed and homogeneous understanding of numerous major themes of Thomistic ethics, including: the configuration of human acts and their moral specification, the classification of virtues on the basis of their mode of regulation, and the articulation of the precepts of the natural law in relation to virtuous excellence.
The aim of this article is to offer a metaphysical analysis of the notion of intellectual desire in Thomas Aquinas. Intellectual desire is studied from its origin in the esse of the personal subject to its full development in the "love of friendship". It is shown that the intellectual appetite consists of a singular faculty, that is, distinct from the intellect. In addition, the intellective desire is rooted, like the intellect, in the esse of the subject, of which it can be considered as an "expansion" or "distension"; it also examines the "relative" superiority of love in the interpersonal relationship; it is considered the radical ordering of intellectual desire to "happiness", which is also, ultimately, an ordination to God; and finally, it is exposed that, from Aquinas' point of view, man's "happiness" is impossible without the "coming out of oneself " implied in the "love of friendship".
St. Thomas considers the writings of the Fathers as directly related to Scripture since these were composed under the guiding influence of the same Holy Spirit. There exists therefore a continuity of thought between the Fathers as representatives of the authority of the Apostles and the Bible. For this reason, one would do well to recognize how deeply St. Thomas draw upon the thought of the Fathers. In this contribution we will present the main themes within the writings of the Alexandrian and Cappadocian Fathers that have influenced St. Thomas's own thought.