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"This is one of the two or three most important books on Aquinas published in the last fifty years." —Alasdair MacIntyre, University of Notre Dame
Although Pseudo-Dionysius was, after Aristotle, the author whom Thomas Aquinas quoted most frequently, surprisingly little attention has been paid to the role of this Neoplatonist thinker in the formation of Aquinas' philosophy. Fran O'Rourke's book is the only available work that investigates the pervasive influence of Pseudo-Dionysius on Aquinas, while at the same time examining the latter's profound originality. Central themes discussed by O'Rourke include knowledge of the absolute, existence as the first and most universal perfection, the diffusion of creation, the hierarchy of creatures, and their return to God as final end. O'Rourke devotes special attention to the Neoplatonist element in Aquinas' notion of "being" as intensity or degree of perfection. He also considers the relation of being and goodness in light of Aquinas' nuanced reversal of Dionysius' theory of the primacy of the good, and Aquinas' arguments for the transcendental nature of goodness.
- Sales Rank: #1538920 in Books
- Published on: 2005-11-03
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.20" w x 6.00" l, .96 pounds
- Binding: Paperback
- 328 pages
Review
“The substantial and detailed analysis of the texts of both authors will prove an invaluable work of reference for students of Pseudo-Dionysius and Aquinas." —International Philosophical Quarterly
"A truly magnificent study." —Angelicum
"Although the argumentation of the book is subtle and profoundly conceived, it is stated with the most lucid and compelling clarity. The book was a labour of love and is certain to remain for many decades or more the standard work in an extraordinarily difficult area of the history of metaphysics." —International Journal of Philosophical Studies
"The book's footnotes constitute a terrific, topically arranged guide to the primary sources." —Speculum
“… The completeness of O’Rourke’s survey of the vast quantity of relevant (and often untranslated) text, as well as his extensive knowledge and prudent employment of the multilingual literature, make it a genuinely useful resource for scholars….” —Journal of Ecclesiastical History, 59, 1, January 2008
Language Notes
Text: English, Greek, Latin
About the Author
Fran O’Rourke is senior lecturer in the School of Philosophy at University College Dublin, Ireland.
Most helpful customer reviews
1 of 20 people found the following review helpful.
Aquinas and Pseudo-Dionysius Fraudulence Side-Stepped!
By Peter P. Fuchs
It really does seem that a lot of Catholic philosophical scholarship of a certain sort is nothing more than hobbyist enthusiasm in the end. To wit, it busies itself with its own fairy tales, and avoids the hard matters of intellectual history. For how else would you describe an effort like this, which deals with what is universally described as a complete piece of intellectual invention -- the Pseudo-Dionysian Corpus--- as if it were just another potential building block in Aquinas' philosophical edifice?? In other words, to not directly address the oddness of this famous Catholic intellectual having based so much of his work on what has been described as "the first resounding case of fraud in the history of letters" (as one more honest vintage scholar put it) is therefore also a piece of mere bizarreness. But this effort proceeds as if there is nothing weird in the fact that so much of Catholic intellectual life is related to a mere forgery. And that there is every reason to believe that Aquinas could have sniffed-out the false nature of the Dionysian Corpus if he had wanted to (he figured out that the Liber de Causis was by Proclus pretty easily) . More honest and recent scholarly efforts (for instance Rosemary Arthur) have seen the Pseudo-Dionysius with sort of a metaphysical ax to grind, and thus label him a "polemicist" .But O'Rourke proceeds in an intellectual blasé fashion, acting in blithe avoidance of actual cultural history like so many Catholic intellectuals today. O'Rourke even has the cheek to repeatedly highlight the fraudulent source's "biblical" approaches, as if it had been all a good faith effort deal with the Scriptures. In fact, the opposite is true. The Pseudo-Dionysian source was meant to deceive, and Western culture has been suffering under the ramifications of this deception for a long time. It is far past time for Catholic intellectuals to at the VERY LEAST incorporate some aspect of the intellectual fraudulence in their deductions about the most important Catholic philosopher of all time, Thomas Aquinas. That this book does nothing of the sort, makes it just a piece of fancy propaganda.
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