| Title | Aquinas and the Platonists |
| Type | Book Section |
| Language | English |
| Date | 2002 |
| Published in | The Platonic Tradition in the Middle Ages: A Doxographic Approach |
| Pages | 279-324 |
| Categories | no categories |
| Author(s) | Hankey, Wayne J. |
| Editor(s) | Gersh, Stephen , Hoenen, Maarten J. F. M. |
| Translator(s) |
| This pattern shows Thomas, both as a thinker and as an interpreter of the history of philosophy, to be an heir of the Peripatetic and Neoplatonic representations of Platonism, representations in which he was more and more immersed as his work continued. There was always a conflict between Iris conscious and his unconscious Platonism. But there was no necessity that this conflict should force him outside the tradition in which he placed himself. In fact, his most notable forerunners in this self-conflict are Augustine, as he himself gives evidence, and Dionysius, who in his Christian and Neoplatonic following of the Unknown God was probably as obscure to himself as he remains to us. And last we may add Boethius, who, like Augustine, needed Platonism to console his Christian death. [conclusion, last paragraph] |
| Online Resources | https://uni-koeln.sciebo.de/s/2jvhRNyXcIY5cZy |
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| Title | Thomas' Neoplatonic Histories: His following of Simplicius |
| Type | Article |
| Language | English |
| Date | 2002 |
| Journal | Dionysius |
| Volume | 20 |
| Categories | no categories |
| Author(s) | Hankey, Wayne J. |
| Editor(s) | |
| Translator(s) |
| Following Simplicius, Thomas set up the Platonic and Aristotelian philosophical viae as complementary oppositions each of which contributed to the truth. Thomas also followed Simplicius in discerning differences between the hermeneutic methods of the two great schools. He reproduced the history of philosophy of Simplicius as soon as he had his commentaries, agreed with many of his conciliating judgments, and used the same reconciling logical figures. He does not identify himself as a Peripatetic or as a Platonist. However, when he agrees that Aristotle’s way of reasoning, per viam motus, to the existence of separate substances is manifestior et certior, he is sitting in judgment with, not against, Simplicius. For both the sixth and the thirteenth century commentators, Plato and Aristotle are assimilated to each other in various ways, and the real possibility of any beginning except that from the sensible is excluded. Thomas’ hermeneutic is that of the Platonic tradition in late Antiquity – Thomas certainly thought that the truth was veiled under poetic and symbolic language and judged this to be essential for revealing the truth to humans. Consistently with this approach, in the exposition of the De Caelo, Aquinas goes so far with Simplicius as to find “something divine (fabula aliquid divinum continet)” in the myth that Atlas holds up the heavens.106 He would seem, thus, to be on his way to the reconciliation of religious as well as of philosophical traditions. If this should, in fact, be his intent, Thomas would be following Simplicius and his Neoplatonic predecessors in their deepest purposes. This Christian priest, friar, and saint would have placed himself with the “divine” Proclus among the successors of Plato. [Conclusion] |
| Online Resources | https://uni-koeln.sciebo.de/s/iv8aERtbvhiRAMo |
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| Title | Aquinas and the Platonists |
| Type | Book Section |
| Language | English |
| Date | 2002 |
| Published in | The Platonic Tradition in the Middle Ages: A Doxographic Approach |
| Pages | 279-324 |
| Categories | no categories |
| Author(s) | Hankey, Wayne J. |
| Editor(s) | Gersh, Stephen , Hoenen, Maarten J. F. M. |
| Translator(s) |
This pattern shows Thomas, both as a thinker and as an interpreter of the history of philosophy, to be an heir of the Peripatetic and Neoplatonic representations of Platonism, representations in which he was more and more immersed as his work continued. There was always a conflict between Iris conscious and his unconscious Platonism. But there was no necessity that this conflict should force him outside the tradition in which he placed himself. In fact, his most notable forerunners in this self-conflict are Augustine, as he himself gives evidence, and Dionysius, who in his Christian and Neoplatonic following of the Unknown God was probably as obscure to himself as he remains to us. And last we may add Boethius, who, like Augustine, needed Platonism to console his Christian death. [conclusion, last paragraph] |
| Online Resources | https://uni-koeln.sciebo.de/s/2jvhRNyXcIY5cZy |
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| Title | Thomas' Neoplatonic Histories: His following of Simplicius |
| Type | Article |
| Language | English |
| Date | 2002 |
| Journal | Dionysius |
| Volume | 20 |
| Categories | no categories |
| Author(s) | Hankey, Wayne J. |
| Editor(s) | |
| Translator(s) |
Following Simplicius, Thomas set up the Platonic and Aristotelian philosophical viae as complementary oppositions each of which contributed to the truth. Thomas also followed Simplicius in discerning differences between the hermeneutic methods of the two great schools. He reproduced the history of philosophy of Simplicius as soon as he had his commentaries, agreed with many of his conciliating judgments, and used the same reconciling logical figures. He does not identify himself as a Peripatetic or as a Platonist. However, when he agrees that Aristotle’s way of reasoning, per viam motus, to the existence of separate substances is manifestior et certior, he is sitting in judgment with, not against, Simplicius. For both the sixth and the thirteenth century commentators, Plato and Aristotle are assimilated to each other in various ways, and the real possibility of any beginning except that from the sensible is excluded. Thomas’ hermeneutic is that of the Platonic tradition in late Antiquity – Thomas certainly thought that the truth was veiled under poetic and symbolic language and judged this to be essential for revealing the truth to humans. Consistently with this approach, in the exposition of the De Caelo, Aquinas goes so far with Simplicius as to find “something divine (fabula aliquid divinum continet)” in the myth that Atlas holds up the heavens.106 He would seem, thus, to be on his way to the reconciliation of religious as well as of philosophical traditions. If this should, in fact, be his intent, Thomas would be following Simplicius and his Neoplatonic predecessors in their deepest purposes. This Christian priest, friar, and saint would have placed himself with the “divine” Proclus among the successors of Plato. [Conclusion] |
| Online Resources | https://uni-koeln.sciebo.de/s/iv8aERtbvhiRAMo |
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