Suma teológica, Parte I-II (Pars Prima Secundae)
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
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- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
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- ~500.000 palabras · 2394 pasajes
Cita esta obra
- APATomás de Aquino. (n.d.). Summa Theologica, Part I-II (Pars Prima Secundae) [Suma teológica, Parte I-II (Pars Prima Secundae)]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/thomas-aquinas/summa-theologica-part-i-ii-pars-prima-secundae
- MLATomás de Aquino. Summa Theologica, Part I-II (Pars Prima Secundae) [Suma teológica, Parte I-II (Pars Prima Secundae)]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/thomas-aquinas/summa-theologica-part-i-ii-pars-prima-secundae.
- ChicagoTomás de Aquino. Summa Theologica, Part I-II (Pars Prima Secundae) [Suma teológica, Parte I-II (Pars Prima Secundae)]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/thomas-aquinas/summa-theologica-part-i-ii-pars-prima-secundae.
Referencia de la edición reproducida. SigPhi es la reproducción digital. Se incluyen año, editorial y traductor cuando constan; «n.d.» indica que no consta el año.
De qué trata
La parte de la Summa sobre la acción humana: la felicidad como fin, las pasiones, los hábitos, la virtud y el tratado de la ley.
Contexto e historia
Es la moral general de Tomás. Empieza por donde empieza la Ética de Aristóteles —cuál es el fin último del hombre— y responde que es Dios, cosa que Aristóteles no decía. Contiene el tratado de la ley, donde distingue ley eterna, natural, humana y divina: esas cuestiones son la fuente de la tradición del derecho natural que llega hasta hoy.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
For before all else the unchangeable good seems to be the last end of man. But some turn away from the unchangeable good, by sinning. Therefore all men have not the same last end. Obj. 2: Further, man's entire life is ruled according to his last end. If, therefore, all men had the same last end, they would not have various pursuits in life. Which is evidently false. Obj. 3: Further, the end is the term of action. But actions are of individuals. Now although men agree in their specific nature, yet they differ in things pertaining to individuals. Therefore all men have not the same last end. _On the contrary,_ Augustine says (De Trin. xiii, 3) that all men agree in desiring the last end, which is happiness. _I answer that,_ We can speak of the last end in two ways: first, considering only the aspect of last end; secondly, considering the thing in which the aspect of last end is realized. So, then, as to the aspect of last end, all agree in desiring the last end: since all desire the fulfilment of their perfection, and it is precisely this fulfilment in which the last end consists, as stated above (A. 5). But as to the thing in which this aspect is realized, all men are not agreed as to their last end: since some desire riches as their consummate good; some, pleasure; others, something else. Thus to