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Save Introduction to the Philosophy Thomas Aquinas - Ga... For Later + H. D. GARDEIL, O.P.
Introduction to
the Philosophy of
St. Thomas Aquinas
Il. COSMOLOGY
Translated by John A. Otto, px.
B. HERDER BOOK CO.
35 17 South Broadway, St. Louis 2, Mo.
ap 2/3 Doughty Mews, London, W..C. 1 ‘This book originally appeared under the title Initiation @ Ia
philosophie de S, Thomas @’Aquin: Vol. Il, Cosmologie, and
was published in 1953 by Les Editions du Cerf, of Paris, France.
IMPRIMATUR
‘Joseph E. Ritter, S.T.D.
Archbishop of St. Louis
January 16, 1958
Library of Congress Catalog Card Number: 56-9194
corynicit © 1958 BY B. HERDER BOOK CO.
Second Printing, 1962
Printed in the United States of America
by Vail Ballou Press, Ine, Binghamton, New York
Foreword
+ OF Aristotle's philosophy none was more
prompUy challenged by the moderns than his physics or
philosophy of nature. Witness, among others, the criticism
leveled against it by Descartes. Nevertheless, Aristotle's phys-
ical doctrine is an essential part of his philosophy, and the
student of Aristotelian thought cannot afford to neglect it.
Not a few Scholastic authors have tried to give it a more
modern twist, how successfully is not now the point. We
have chosen to adhere more closely to the analysis and
reasoning which Aristotle himself presents in his text. At
the same time we have made note, as occasion called, of
certain aspects that could stand improvement, provided
this be done discreetly, so as not to undermine the very
foundations of this time-honored philosophical edifice.
Both history and philosophy would, we believe, be bettered
served by such prudent handling. At all events, this volume
is not an attempt to modemize the traditional philosophy vi Foreword
of nature, to bring it up to date, as it were. A modem
philosophy of nature according to the mind of Aristotle
presumedly waits to be written, but it was not what the
author set himself.
‘A second point bears on terminology and the content of
natural philosophy. Through the influence of Christian
Wolf (1679-1754) it became the fashion to speak of
“cosmology” instead of “philosophy of nature” or “natural
philosophy.” Wolff also popularized the word “psychology.”
Whether or not one adopts this terminology may be a
matter of taste. More important, however, is the sharp
cleavage which then came to be made between one and the
other, between cosmology and psychology. It is not so
in Aristotle; psychology is the orderly continuation of
natural philosophy or, if one chooses, of cosmology. Again,
in their cosmologies some modern authors include the
general study of life. We believe the better place for this
is at the beginning of psychology. To put the preliminary
notions of life into cosmology leads to excessive isolation
of another kind. In the study of man, that is, it has the
effect of stranding his mental self from his physiological
self, This, too, ill comports with Aristotle's view in the
matter.
Lastly, many of the older and still available textbooks
on Aristotle’s natural philosophy display a great concen
to harmonize the scientific notions of their day with
Aristotle's thought. Thus, these books were wedded to the
fate of the science they sought to “Aristotelize”; they are
out of date. Partly on this account we have limited the
present study to what is more basic, hence further removed
from the swings of fortunes that modern science cannot
Foreword vii
escape. This has made for a more abbreviated volume than
others in this series on the philosophy of St. Thomas. As
an introduction to the traditional philosophy of nature,
however, which is its scope and purpose, it is meant to be
complete and should be adequate,
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