Friday, 11 September

22:34

Gonet on Bellarmine Text [Commentary - thomistica]

Does anyone know if Gonet is right that the German Jesuits inserted the disparaging remarks on Thomism in Bellarmine's De libero arbitrio I.12?   Gonet discusses this in the Apologia Thomistarum, art. 6, nn. 97-98.  First, changes to the text by German Jesuits are brought up in the life of Bellarmine by Fuligatus and Sylvester a Petra Sancta.  Second, there is a discrepancy between the 1593 Lyons edition and the 1608 Paris edition.  Third, as the text stands, Bellarmine seems to contradict himself later in l4. 16.  The texts are online, but I don't know if someone since then might have addressed or discussed the issue.  Is it plausible?

18:03

These 15: Subsistenz der menschlichen Seele [Scholastiker]


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Schon vor einigen Jahren habe ich damit begonnen, die sogenannten 24 bestätigten Thesen der Thomistischen Philosophie der Reihe nach zu erläutern. Damals war ich bis zur 14. Thesevorgedrungen, bei der es um die Philosophie der Biologie geht. Die 15. These bezieht sich auf die menschliche Seele, von der hier behauptet wird, dass sie „an sich“ besteht. Das hört sich wie eine dualistische These an, wie sie von René Descartes und anderen neuzeitlichen und modernen Philosophen vertreten wird, ist aber nicht so gemeint.



Die 15. These lautet in der deutschen Übersetzung (nach Denzinger): An sich besteht dagegen die menschliche Seele, die, wenn sie einem hinreichend veranlagten Zugrundeliegenden eingegossen werden kann, von Gott geschaffen wird und ihrer Natur nach unzerstörbar und unsterblich ist.

Auch wenn die Formulierung unterschiedliche Interpretationen zulässt, bezieht sie sich aber auf die Auffassung Thomas von Aquins, die als Hylemorphismusbezeichnet wird. Zudem muss man hier die 14. These in Betracht ziehen, bei der es heißt, dass die pflanzliche oder tierische Seele nicht an sich besteht und zwar deshalb nicht, weil diese Seele als Prinzip des Lebens vollständig von der Materie abhängt, in der sie das Lebensprinzip ist.

Das „an-sich-Sein“ der menschlichen Seele wird in der These mit dem Hinweis auf ein „hinreichend Zugrundeliegendes“, der direkten Erschaffung durch Gott und der wesensmäßigen Unzerstörbarkeit begründet. Auch die menschliche Seele ist zunächst das Lebensprinzip oder, in scholastischer Formulierung, die Form des Körpers. Doch darüber hinaus handelt es sich bei der menschlichen Seele um eine rationale Seele. Rationalität ist aber nicht auf irgendetwas Materielles zurückführbar, was ich verschiedenen Blogbeiträgen argumentativ begründet habe (z.B. hieroder hier).

Allerdings ist die Seele keine eigenständige Substanz. Dies ist der zentrale Unterschied zum Dualismus, der entweder dafür argumentiert, dass der Mensch aus zwei Substanzen, Körper und Seele, besteht (Descartes) oder dass nur die Seele eine Substanz ist. Die Probleme des Dualismus habe ich in diesem Blog diskutiert. Wer mehr dazu lesen möchte, dem sei der 4. Band des Grundkurs Philosophie empfohlen.

Die thomistische Philosophie vertritt die These, dass die Seele eine „gewisse“ Selbständigkeit besitzt, dass sie „subsistiert“ und deshalb nach dem Tod des Menschen nicht stirbt. Die Argumente für dieUnsterblichkeit der Seelesind zahlreich und stammen zumeist bereits von Thomas von Aquin selbst. Eine Zusammenfassung der wichtigsten Argumente finden sich ab Seite 36 im GrundkursPhilosophie III.

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