Aquinas on Friendship by Daniel Schwartz

By Daniel Schwartz

Daniel Schwartz examines the perspectives on friendship of the nice medieval thinker Thomas Aquinas. For Aquinas friendship is the best form of courting that rational beings should still domesticate. Schwartz argues that Aquinas essentially revises a number of the major positive factors of Aristotle's paradigmatic account of friendship on the way to accommodate the case of friendship among notably unequal beings: guy and God. therefore, Aquinas offers a broader view of friendship than Aristotle's, taking into account a better quantity of confrontation. loss of mutual realizing, and inequality among buddies.

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Present (rather than desired) similitude is a cause of love in a very different sense. Love of oneself propagates love to those who are one with oneself in that they share in a form. So because a human being, in loving himself, loves his humanity, he comes also to love—contingencies aside—those who share the form of humanity. ¹⁹ I start by looking at (1) as discussed in the Sentences (III Sent. d. 27 q. 1 a. 1c). A loves B. ²⁰ But, what does it mean for the will of the beloved to become a directive rule for the lover?

10: 13. ³⁵ PL 76. 19, § 17. ³⁷ But the angels have different judgements on the merits of the people Israel. It is not clear whether these different judgements give rise to (or are a case of ) conflicting wills or not. On this point one can think of two views: (1) the angels’ assessments of Israel’s merits cannot but produce in the angels various appetitive responses (wills) toward Israel’s different possible fates; (2) the angels’ various judgements do not generate or imply conflicting wills. (2) seems wrong.

11–15; participation of goodness: pp. 26–30; participation of being: pp. 76–83). Also R. J. Henle, Saint Thomas and Platonism (The Hague: Martinus Nijhoff, 1956), 374–86. ¹³ One of the arguments of Aquinas against the view that one intellect can be shared by two or all individuals is that this would imply an inadmissible sharing of the faculty of will. Unit. IV § 89: ‘If then, there were one intellect for all it would necessarily follow that there is only one who understands and consequently only one who wills and of his will’s choice {pro suae voluntatis arbitrio} uses all those things thanks to which men are diverse from one another.

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