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| St.Thomas Aquinas
Introduction
The compositions of St Thomas
Aquinas are like an inexhaustible spring. The theological inventions and
discoveries of Aquinas can’t have a consistent interpretation or comprehension
without a philosophical foretaste. For Aquinas both Philosophy and Theology go
Hand in hand. This illustration welcomed his reflection to rapport with an ever
superb and inevitable conclusion that, Philosophy is the Handmaid of Theology.
This would harmonize the radical appreciation of both wings as they are not
contradictory but complimentary. The teachings and thoughts of Aristotle moved
this ardent rationalist and fideist to break through the versatile faith
practices by rationalizing the faith lived and promulgating a fresh, concrete
and substantial arise to both faith and reason. Fame added to his crown not
effortless succulent colours of blue, red and green instead it gilded his whole
life as a great teacher and a teacher of truth itself. The inevitable and
incompatible contributions of St. Aquinas made him unique and an extraordinary persona in the milieu opened by rationalism and fideism. Here in this
assignment it is a self-effacing attempt to study over his theory of the
existence of God from the point of a philosophy preparatory student. The book that
is consulted for this piece of exertion is St.Thomas Aquinas, the teacher of truth
by Francis John Selman. The 2nd chapter commerce with God, gives
a better comprehensiveness in order to strengthen the faith that we embrace as
Christian.
“Theo” for Aquinas is a deliberate
discourse on God in depth and lucidity (sermo
de deo)The knowledge that we have on God is restricted and proficient only
by the light of reason and it is quite difficult for us to reach this Y-junction
of well- informed state about God unless we are divinely enlightened by His
revelation .The natural or innate reason in us help us to be a sign post to attain
the goal that God exist or it is definite and in certitude that we proclaim the
existence of god. The strong insist of Aquinas was that we cannot completely twig
the idea of what god is? The deficiency of this knowledge about god is, because
the divine light is hidden from us on account of his simplicity. The strive we
have in ourselves indisputably can award this celestial light to us as a grace.
This same nature of god and expression of knowledge of god is articulated by
the ancient upanishadic teachings. For e.g. in Brhadranyaka Upanishad the best
way of expressing the existence of God is Neti.... Neti, which would mean “not
this not this”.
Coming
to the core point or ways that elucidate the idea of St Thomas Aquinas to substantiate
the idea or theory of Existence of god plays its key role in five arguments put
forward by this theologian. These arguments he calls as the five ways that
which can be found at the same time in Aristotle’s description to show the existence
of God.
The first way that he argues to
explicit that god exist, is in terms of motion that prevails in this world. He
argues that one thing is moved by another must come back to same thing that
which moves without being moved. For Aquinas this being which is not affected
by the movement is known as God which promotes him to cry in belief as (Quod
Dicunt omnes Deum).
The second way lays pressure on the
idea of the series of one thing that becomes an agent in causing another. This
serious of cause put in examination finally result in the target where we reach
a cause that which has no cause. Here we can’t conclude that God is the cause
of himself, because there is nothing caused in God.
The third argument he puts forward in
order to make clear and expound the existence of god he endorses the theory of contingent
things. For Thomas the synonym used instead of contingent is the “possibles”.
For a contingent thing to be existed in one more thing in its full length and
core fullness there must be an attachment of a necessary thing to each and
every contingent being. This necessary being for Aquinas is God.
The fourth argument goes as we could
not talk of things being more or less as just instead we measure more or less things
by applying them in the balance of justice. More or less, in its grade
everything that exists has the ultimate cause of existence and its goodness
attributed to originate from another ultimate goodness in order to exist in
that ultimate goodness in its extreme apex.
His fifth and final argument is
generally called as the teleological argument guiding itself to the permitted
end result guided by the theory, things are directed by another or they direct
themselves in the other hand. For Thomas this world is not an accident instead
the consequence of a man who looked-for and intended for it. This objective of
God calls back the creatures to his own place of abode at the end being one
with him in spiritual union or communion.
As conclusion he argues that all
creatures are created for a definite purpose in harmony with the design or idea
(rationes) of them in the divine word or logos. Our reason will exhaust in
itself if our rationality hunt for the existence of God of supreme wisdom. Here
all the more the conclusion that can be produced to narrate the existence of God
would be more acceptable in saying that “How God exist not” but “how doesn’t He
exist”. This plunge for the knowledge of the existence of God bring us back to
the wakefulness that our being or mind come to rest in that essence or truth of
God as our final intention. This destination is torched by the shimming divine luminosity
that enlighten our brains and faith alike to live a level-headed and
disciplined faith life and to reinforce our believes. This knowledge satiates
our unfathomable desire to be in close association with that Supreme Being a
day which is unknown to us.
Critical
Analysis.
The
5 ways of St. Thomas Aquinas is a bona fide allocation of both faith and
rational aspects to men to believe and live rationally than a superstitious
animal. But one of the ways that speaks about the change which never happens to
the Supreme Being is not that so adequate according to my perception. Albeit it
may lead to flawlessness I try the best I can to scrutinize this particular
point in terms of the life of Jesus the incarnated son and one of the persons
in the Trinity.
If God is changeless and an independent
being God the son and one of the persons in trinity who claimed that “I and my father are one” (John 10:30) made a serious change in
the independency of God being depend to the human beings. If it is so the continuation
of Jesus as a human being and at the same time as a divine person came down to
the lineage of David and became the part of history changed the conception of
Aquinas gently. So how can we calculate approximately with our reason on the
starting point of the theory of Thomas the way of change has not happened to God
the Supreme Being. Though it is a substantial change, as a human being, (“rather, he made himself nothing by taking the very nature of a
servant, being made in human likeness”. Philippians
2:7) Jesus underwent the Accidental change too. This means that
the independency of God is abridged for a better foundation or KNOSIS
for the world and especially for the humanity.
1) (Ref:
St.Thomas Aquinas teacher of truth:
Francis Selman, pgs 6-10)
prepared by
Bro.Sebin Varghese B.
Barnabite Vidya Bhavan, Bangalore.
|
Saturday 8 August 2015
Short reflection on St.Thomas Aquinas
Sunday 2 August 2015
A critical evaluation on Samkya system for the Students of Bacaularate in Philoosphy
“एष ते अभिहित संख्ये युद्धिः योगे तु इमं शृणु ।
बुद्ध्य युक्तो यया पार्थ करमा बन्धं प्रहास्यसि “ ।। ( श्लोक ३९ )
“The ideal of self knowledge has been presented to you. Prepare to practice it. Endowed with it, you will break bonds of Karma.” (B.G, Chp.2- Samkya Yoga - Sloka 39)
Introduction
The six Vedic systems that constitute the Indian philosophy
highlight the essential importance and existence of the Major philosophy of
ancient India (Samkya). Samkya Philosophy in its rich contributions from and
to the scholars and students alike helps for a detailed and deep study of
Indian structure of systems and real Knowledge for the liberation. Samkya gains
the meaning of the word primarily as the “right knowledge” and secondly the
philosophy of “Numbers”, believed to be founded by sage Kapila (200 BCE).Samkya is one way can be alleged as the living
force of Indian Philosophy as it is in Theistic nature. At times we come across
this uniqueness in the classical Samkya erudition as we run through the
authoritative works. The dualistic principle of Samkya, clearly elucidate the dependence
on God of the soul/souls and the world. The origin and the nature of original
Samkya have been controversial and scholars of great eminence both eastern and
western have endowed their best attention to these. The present study of Samkya
philosophy is invigorated only with the help of the work Samkyakarika by Ishvarakrishna
which is systematic and ancient, believed to be composed in the 9th
century C.E. Here the study of a scholastic done with the help of Samkyakarika
is undertaken not only to prove the soundness of the system instead to
establish also the inadequacies to satisfy a philosophical quest. Tough much of
the Samkya literature is lost it is not the avowed formulation of the religious
experiences in which the Vedanta is primarily not analytical and critical like
Nyaya. The study in this assignment comprises the key three aspects prearranged
in the philosophy of Samkya viz. the Purusha and Prakrti, the three Gunas
and the theory of causality. We can conclude the search in Samkya saying that it
is based on the speculative insight and demands, imaginative and introspective
effort at every stage on the part of the interpreter we approach Samkya to get
hold of genuine or real knowledge.
Samkya in Indian
Philosophical teachings.
The Hindu philosophy at a convinced extend lost the charisma of
Samkya philosophy in her knowledge and propagations of teachings. Though this nonexistence
is clear it is not as explicit and lucid as the absence of Buddhism from the terra
firma of its birth, India. Samkya unlike Buddhism being an orthodox system of knowledge
is advocated and absorbed by most of the Indian philosophical streams and it is
difficult to read an Indian philosophical article or work free from the attendance
of Samkya wisdom and stuffs pertaining to poles apart knowledge on philosophy,
religion or mythology. As burgeoning scholars Samkya is believed to be not as
the off shoot of Upanishadhic Vedanta, as an alternative it should be
understood as the off shoot of Upanishadhic Literature itself. Indian
philosophical explanations are mostly constructed up on the lessons of Samkya
and other systems. The derivation always lies in the 6 systems which alter the
study from philosophy to spiritual in its subterranean sense.
The philosophy of
Samkya Karika
The extant work on the philosophical studies of Samkya is the most
ancient work of Ishvarakrishna namely Samkya Karika. It speaks the realistic –
dualism or pluralism of the Samkya philosophy. Samkya considers everything as
to be real both spirit and non spirit. Vedanta schools of Ramanuja and
Madhva disseminate the idea of plurality of souls both in their bound
state and liberated state. Atheism is a proliferated concept in the philosophy
of Samkya. Atheism of Samkya is never denied the authority of the Vedas as do
the Jainas and the Buddhas. Liberation through the discriminative knowledge and
the acquisition of real knowledge through three means viz. perception (Pratyaksha), Inference (Anumana), and verbal testimony (Sabdha/
Sastra).The most important
philosophy is the concept of Absolute dualism, Purusha and Prakrti, three Gunas
,the idea of causality and the 25 principles evolved from Prakrti.
v Purusha and Prakrti.
The dualistic principle flourished in the Samkya philosophy talks
about the two absolute independent eternal being called by the name Purusha and
Prakrti. Purusha is the pure consciousness and mere witness of everything (saksi).
It is the inactive principle and does nothing enjoy nonentity. Where as Prakrti
or (Avyakta or Pradhana) is unborn
and eternally existing by the side of Purusha. Prakrti is the name of ‘Noumenal
condition’ of all that exists apart from the self and that comes to our
experience. Mula- Prakrti the root
nature and Pradhana or the first
or primordial cause.
v The twenty five
principles
Samkya is the philosophy of 25 principles which is categorized in to
two. The self and the non self or the Purusha and the Prakrti. The Prakrti and
her evolutes constitute the 24 principles:
Prakrti, (The
primeval or primordial matter the cause of the existence and evolution of this
Universe).
i.
Mahat or Buddhi, (the intelligence principle the first
manifestation of Prakrti. It is the discriminating and determining principle.
(SK.23). Sattva is the predominant factor and Mahat generates Ahamkara.)
ii.
Ahamkara, (this principle is believed to be the creator of egoism. It delude
Purusha to think that “he is doing all the actions“or “he exists” this principle
fruits in the worth image of ‘self conscious’, Abhimana.)
iii.
Manas or mind (the vaikrta transformation of Ahamkara is termed as Manas. It
enjoys both the fruits of cognition and actions. It is cognitive in the sense
it is “samkalpakam“ mind is also an indriya
which functions as both
buddhindriyas and karmendriays
iv.
Five Jnanendriyas, (eyes, tongue, nose, ear skin or touch).
v.
Five karmendriays ( Hands, feet, Speech,
genital (organs of generation) and Anus (organ of Excretion)
vi.
Five tanmatras ( Earth, Water, Air, fire,
and space or Akasa)
vii.
Five Mahabhuthas. ( Earth, Water, Air, fire, and
space or Akasa)
All these 24 principles bring forth the concept of ‘object’ (Vishaya:
SK.11), in relation with the 25th principle the Purusha is the
knowing ‘subject’ (Jna: SK.2)
v The Three Gunas
The theory of Parinama is
the basis on which the Philosophy of the Nature of the Samkya is developed.
This Parinama is in another way known
as the transformation of the unmanifest Prakrti the first cause of the Universe
(as per one of the standard text of Indian Philosophy) in to a manifest or the
phenomenal world. The three Gunas are viz.
(i)
Sattva (that which exist or real) Pertaining to the quality or attributes
of Luminosity, Knowledge, goodness etc.
(ii)
Rajas (foulness) which deal the activities, motion and energy. It
stimulates and produces the pain.
(iii)
Tamas (Darkness) speaks about the principles of inertia, darkness, evilness,
passivity, negativity etc. these three Gunas are considers as the essence e of
Prakrti and the heterogeneous activity causes the evolution from the Prakrti in
the presence of Purusha.
v Theory of Causation
The entire universe is considered as the evolutes of Prakrti by the
disturbance of three Gunas. But the theory of sat-karya-vada argues
that the effect is pre existed in the cause and the present affirmation of an
object is just the modification of that existence. But there are scholars who
refute the idea of sat karya vada by explaining the theory of Asatkaryavada..
Critical appraisal on
Samkya Philosophy
·
The decisive study of each and
every discipline would bring forth tremendous amount of knowledge as well s the
dubious or not up to scratch elements to the seeker. The salient features of
Samkya are well appreciated as per the study done by the help of Samkyakarika.
·
The study led me personally to
say that the exemplary evidences in Samkya dealing with the unsound rationalism
are pervasive and plays prominent role throughout the literature.
·
The other dilemma fell on the
Samkya philosophy is the fundamental principle of dualism and it’s below par to
accept as true or the inaccuracy to put in to a sensible mind.
·
The insentient Pradhana can’t
be a material cause for the inanimate as well as animate objects in this world.
·
Also the spontaneous actions of
the three Gunas, the essence of Prakrti is untenable. Where are the
possibilities to encompass Prakrti the eternal and divine principle, as the
abode of these three diverse and divergent Guans with multiple qualities?
Questions cram the psyche and crave for the reasonable retort instead of
hypotheses.
Conclusion
Samkya as the early or ancient and the classical philosophy of India
that enhanced and rejuvenated the spirituality of Indian Sages and rishis has a great to do with, even in this 21st
century. The teachings of discovering the inner self of man or the inner
essence of man resulting in the conception of Atman as the real self
and the discovery of Brahman as the source and reason for
the contrast with the self and the non self is all are the significance of the
study of Samkya. She took by hand many since ever her origin through Kapila
and down to centuries she does the same. Apart from the venture to identify the
real charisma hidden in the Samkya philosophy it helps to have a real knowledge
that is based on real cues provided by the sense organs and all other factors
that assist the rationality. Knowledge that discriminative can help to attain
the stage of Kaivalaya as everything in the phenomenal world seeks for, as
the aim or goal all the way through in the mere existence in this world.
Bibliography.
1)
Rao Ramakrishna, Theism
of Pre-Classical Samkya, Mysore:
Prasaranga University of Mysore, 1966.
2)
Anima Sen Gupta, Classical
Samkya A Critical Study, New Delhi: Munshiram Manoharlal Publishers, 1982.
prepared by,
Bro Sebin Varghese moonjely B.
Barnabite Vidya Bhavan
Bangalore
a student of
Dharmaram Vidya Kshetram
Bangalore
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