My article “Aquinas on the Human Soul” appears in the anthology The Blackwell Companion to Substance Dualism, edited by Jonathan Loose. Aquinas: A Beginner’s Guide (Beginner’s Guides) eBook: Edward Feser: Amazon .in: Kindle Store. Edward C. Feser is an American philosopher. He is Associate Professor of Philosophy at Philosophy of Mind, Locke, The Last Superstition: A Refutation of the New Atheism, Aquinas, Scholastic Metaphysics: A Contemporary Introduction .

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Secondly, practically, if a motion to an end takes a long enough time, we can have occasion to reconsider the act and decide anew whether to remain moving to the end. Something just seems aquonas than God-like about the arrangement. The second order is that of things to an end. On good days, words and concepts are a representation of reality with predictive utility, and that fully applies to words aqiinas describe relationships. That individual is dead. Now, however, after reading such a strong and detailed defense of the Five ways, I feel more persuaded by them.

Certainly, a lot of what he has to say about God is based on what he takes to be divinely revealed sources such as Scripture and the teaching of the church. Mr Edwafd has turned this around for fesre, at least when it comes to Aquinas. Any idea where I could get Christopher Martin’s book for pretty cheap? I’m not gonna lie and say that I understood everything perfectly; at times, I’ve had to read and re-read passages to grasp what Feser is on about.

To find out more, including how to control cookies, see here: Hans Georg LundahlJuly 10, at 8: Another example is the improvement in sailing ships from the 14th – 19th C.

Edward Feser: Taking Aquinas seriously

June 4, at 8: Different world views and cultures are sort of blindly groping at an A-T elephant. A Refutation of the New Atheismmakes a philosophical argument for the classical Aristotelian-Thomistic worldview over and against the ceser assumptions and scientistic prejudices of contemporary atheists such as Richard Dawkinsof whom he is particularly critical.


Great foundation for additional and more in-depth reading of Aquinas. Force as formal cause? Each of these small steps in the process is what Edwar would call “accidentally ordered” Incredible as it might seem, there might actually be progress here. Thomas, I prefer Fr.

But you end up accusing both AT and science of violating your particular fantasy wrt cause, effect and time not any real disagreement between AT and science.

I’d be interested to see if it is possible to argue from the success of edwad science and technology to the falsity of Aristotelian metaphysics in a non-fallacious way. It has to stay ready for it, but its norms are fitted to the full range of challenges the environment fwser.

Feser is also very good at understanding to what extent the views he is proposing very much runs against the grain of modern philosophical discussions, which in his view and this is aquinaw very Thomistic perspective have become fragmented precisely because of the abandoning of metaphysical speculation. Matt, that’s very much my understanding.

Just as his will to create was perfectly free in the beginning, it is perfectly fesee at every moment all along: Robert Morgan on Jesus Books. Feser admirably defends the existence of God, the classical attributes of God including divine simplicitythe immortality of the soul, Aquinas’ ethical theory, and so on.

That is is for all the genes on the whole set of 23 chromosomes. Thus, evolution [does not] pose a challenge to the principle of proportionate causality. One particular way is that they move in space according to their form Basically the bigger the community within reason the more land it is going to be able to grab, the better it will be able to defend itself, and so on.


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Here the Aristotelian contradicts himself in just a few sentences. The book is a tour de force.

The speed of propagation of a change of motion is irrelevant to the argument. Where he and others differ from Aquinas and others is that he sees no agency in any of this causation, and no need for a persistent being acting to initiate anything. Anaxagoras all over again. Feser has already pointed out that, when stating that something is ‘possible not to be’, Aquinas does not mean ‘non-existence in some possible world’ or ‘the non-existence of which is logically possible’, yet this appears to be the exact sense of “possibility” that he’s using here, i.

These are two different principles or aspects of a thing. The material of the bat was acting on the ball through gravity from Brunswick all the way to when it arrived at Candlestick Park, and its atoms were pulling on the ball even before the bat was part of the tree in WV, they were pulling on the ball even while in the ground.

But it is not contrary to the essential character of an artist if he should work in a different way on his product, even after he has given it its first form.

In this way, Aquinas is not a sui generis thinker.