Customer Reviews

Aquinas: An Introduction to the Life and Work of the Great Medieval Thinker (Penguin Philosophy)

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Father Copleston's book is an excellent introduction to the philosophy of St. Thomas. A man of great intellectual depth, Copleston's lucid style makes Aquinas good reading for both academic study and personal philosophical/spiritual enjoyment.

With no real schooling in our aptitude for philosophy, I couldn't follow Aquinas, although I've always been very interested in his ideas, especially his rational proofs of the existence of God. Fr. Copleston's book was immensely helpful. His writing style is clear and elegant. He avoids technical philosophical jargon whenever possible and illustrates difficult concepts with everyday, real life examples. He also does a thorough job of comparing and contrasting Aquinas and his major influence, Aristotle. On occasion Copleston remarks on how Aquinas differs from Kant and other more contemporary thinkers; I wish there had been a little more of that as well, but I imagine his multi-volume History of Philosophy covers all that in detail. I think this book is a fantastic place to start for anyone interested in Aquinas and Middle Ages philosophy in general.

I found the book to be well written and readable. Covering the major ideas of Aquinas while pointing out what was left out as well as contrasting his ideas with other philosophers. I would recommend it to anyone interested in learning about Aquinas' ideas.

Fr. Copleston is a man actually worthy of the title "teacher." It is fitting that, in this book, he is writing (and illuminating) the philosophy of one of the world's greatest minds and teachers.

Father Copleston does a good job of elucidating the basics of St. Thomas' thought as well as touching on certain contemporary (e.g. 19th and 20th century) issues for Thomism. In fact, the latter moments were the real gems for me in the book. On the one hand he gives a precise, solid, explication of the major areas Aquinas' philosophy. On the other hand, you can tell he is acutely aware of the situation of Thomist philosophy in its modern context (vis a vis, for example, other philosophies and empirical science) and is quite feisty in defending the integrity and vitality of Thomism by pointing out many of the traps and pitfalls into which it might fall. There is real philosophical wisdom in his insights in this regard.

Also, as far as further reading, Etienne Gilson, who is referenced in this book a number of times, is a brilliant and incredibly lucid Thomist. If you are new to the study of St. Thomas, his work (e.g. The Spirit of Medieval Philosophy) would be a great place to go from here.

This was not a trivial book, a real tour the force trying to sync with Aquinas thought and understand part of the Christian, more specifically Catholic, theology and dogmas. The philosophy of this dominican priest of the thirteen century is based in plain reasoning, focusing in great deal on the "questions of language". His four reasons for the existance of God, his reflections about evil, sin and soul were the most interesting to know in my case, although he has opinion on several other issues, like politics and society. All this search for knowlegde is developed on a medieval society, and it is important to be aware of that context in order to appreciate Aquinas thought, as historical or of metaphysical relevance.

"Aquinas" is a neat book. In fewer than 300 pages of clear, economical prose, F.C. Copleston gives an overview of Aquinas' philosophy: his metaphysics, natural theology, ethics, and theory of the human person. Unfamiliar concepts are explained. As needed, the philosophy it put into historical and biographical context. While Aquinas is interpreted sympathetically, he is not held up as the last word on every issue. Reasonableness abounds.

I would recommend "Aquinas" highly. That said, readers should know that it's a book of philosophy, not theology. Someone looking for theology or spirituality should look elsewhere. Readers should also know that "Aquinas" is a friendly exposition of Aquinas' philosophy by a Jesuit philosopher. It is not a critical evaluation. Someone hoping for a "neutral" book that really takes stock of Thomism won't find it here.

Father Copleston's (1907-1994)book titled AQUINAS was first published by Pelican Books in 1955 and reprinted by Penguin Books in 1991. Copleston's book titled AQUINAS is an excellent introduction to St. Thomas Aquinas' (c. 1225-1274 or 1275)ideas and works. Father Copleston demonstrated his knowledge of philosophy, theology, and Aquinas' work. Copleston handled his materials and understanding of Aquinas' work with ease.

Father Copleston had an extended introduction in which he clearly explained that Aquinas' work is NOT dated. Copleston readily admitted that advances in sciences have called Scholastic philosophy/theology into question. Yet, Aquinas was aware that he "did not have all of the answers." Aquinas was an innovater and knew the peril of exclusively relying on ancient authorities which could be undermined by later knowledge and make such reliance appear absurd. As Father noted, Aquinas wanted men to think about "Ultimate Reality" or God. Aquinas knew that physical creation was the first source of awareness and wanted such awareness to lead from creation to God.

Another problem that Father Copleston effectively explained was language. The Catholic Scholastics and Aquinas in particular knew that Latin had to be applied to their scholarship. They were also aware that Latin needed neologisms to explain complex philosophy. Copleston noted that the Greek philosophical texts used coined words which had to be rendered into Latin. Yet, some of the Scholastics not only knew Latin, but they also knew the Greek language. Aquinas did not know the Greek language, but he probably understood Aristotle's (384-322 BC) better than his comtemporaires. What Medieval students understood was that the same Latin word could have different meanings. The Medieval Scholastics, including St. Thomas Aquinas, wanted to be clear and had serious concern re language and expression of concepts.

One concept that Father Copleston explained was the concept of scientia or what could be called science. For the Medieval Scholastics scientia meant self evident principles rather than current understanding of the word science. As Copleston explained, the same could be said of the term physics. According to the Medieval Scholastics and Aquinas, physics again meant general principles rather than the current study of physics. Aquinas knew that physical appearances could be misleading that reason could correct such misunderstandings.

Copleston then explained Aquinas' "mission" was to have men reflect from the mundane to the sacred. Aquinas knew that men had to understand physical reality, but Aquinas also know that some men were aware of something greater than the physical world or what St. Anselm (1035-1109)called the onotological arguement. Copleston stated that Aquinas thought that God should not just be taken for granted and that men should use "their God given ability" to think to better understand God and the Catholic Faith.

Another concept that Copleston explained was the problem of evil. Aquinas saw sin/evil as an affornt to God as well as a contradiction of reason. Copleston explained the men have free will, and reason dictated that men's actions should lead to God. Yet, as a Catholic preist once explained to the undersigned, no one has completely explained the problem of evil. As Copleston noted, men's actions, good or evil, had subsequent consequences.

The moral conflict between good vs. evil helped explain Aquinas' view of political systems. Father Copleston explained that Aquinas saw the state protecting people from evil doers. Yet, the state was also to work with the Church to help improve men and encourage men to pursue God in a rational way. In other words, the state did not just have a negative purpose. Unlike Marcilius of Padua (1275-1342), Aquinas saw the state and Catholic authorities as sharing responsibility whereas Marcilius saw the Church as subordinate to the state and to do the state's bidding.

Copleston concluded this book with a section on Thomism. Copleston readily admitted that Aquinas did not want to create a system. Aquinas wanted his work to be expanded upon to more clearly understand the Church, God, and men's ultimate goal-God Himself. As Copleston implied, St. Thomas Aquinas would have made a poor Thomist.

While Father Copleston was a learned scholar, his book AQUINAS is readable and concise. Copleston's book can read by "the uninitiated" as well by learned men who will learn from this well written book. A good companion book is Father Duffy's book titled QUEEN OF SCIENCES which deals with some of the conepts in Father Copleston's book.

December 1, 2010

James E.Egolf