pages<\/abbr> 11-36<\/p>\n[\/et_pb_text][et_pb_text background_layout=”light” text_orientation=”left” use_border_color=”off” border_color=”#ffffff” border_style=”solid” background_position=”top_left” background_repeat=”repeat” background_size=”initial”]<\/p>\n
Language:<\/h4>\n
Spanish<\/p>\n
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Abstract:<\/h4>\n
The word \u201cvirtue\u201d is usually associated with the domain of the moral virtues, or with other dispositions that belong to the first species of quality. However there is a broader use of the concept of
\nvirtue in Aquinas\u00b4 work. Virtue can be regarded as pure perfection, which is fully realized in God, \u201cVirtus virtutum\u201d. For the correct understanding of this doctrine it is highlighted the difference between \u201cdimensional quantity\u201d and \u201cvirtual quantity\u201d. Saint Thomas not only identifies in God virtue with being but also he understands being in some way through the concept of virtue: God is the being according to all the power of being. The concept of \u201cvirtus essendi\u201d is capital to understand Aquinas\u2019 metaphysics of participation. While God is the being according to all the power of being, in creatures whose \u201cessentia\u201d differs from \u201cesse\u201d, being is found with a certain measure or mode and not according to all its power. Hence the need for the creature to complete the likeness of God, in whom being, essence and virtue are identical, through accidental determinations added to its substance. God is Goodness \u201cper essentiam\u201d because in Him being and virtue are identical. The creature is good by participation,
\nbecause being is not in it according to all its virtue. That\u2019s why the perfection of substantial being (\u201cesse simpliciter\u201d) is completed by the perfection added by accidents, which intensify the perfection of the finite \u201cvirtus essendi\u201d.<\/p>\n
Key words:<\/h4>\n
Thomas Aquinas, Virtue, \u201cVirtus essendi\u201d, \u201cActus essendi\u201d, Pure perfection, Virtual quantity
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[yuzo_related]<\/p>\n
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\n[\/et_pb_sidebar][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":"
The word \u201cvirtue\u201d is usually associated with the domain of the moral virtues, or with other dispositions that belong to the first species of quality. However there is a broader use of the concept of
\nvirtue in Aquinas\u00b4 work. Virtue can be regarded as pure perfection, which is fully realized in God, \u201cVirtus virtutum\u201d. For the correct understanding of this doctrine it is highlighted the difference between \u201cdimensional quantity\u201d and \u201cvirtual quantity\u201d. Saint Thomas not only identifies in God virtue with being but also he understands being in some way through the concept of virtue: God is the being according to all the power of being. The concept of \u201cvirtus essendi\u201d is capital to understand Aquinas\u2019 metaphysics of participation. While God is the being according to all the power of being, in creatures whose \u201cessentia\u201d differs from \u201cesse\u201d, being is found with a certain measure or mode and not according to all its power. Hence the need for the creature to complete the likeness of God, in whom being, essence and virtue are identical, through accidental determinations added to its substance. God is Goodness \u201cper essentiam\u201d because in Him being and virtue are identical. The creature is good by participation,
\nbecause being is not in it according to all its virtue. That\u2019s why the perfection of substantial being (\u201cesse simpliciter\u201d) is completed by the perfection added by accidents, which intensify the perfection of the finite \u201cvirtus essendi\u201d.<\/p>\n","protected":false},"author":1,"featured_media":8121,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[772],"tags":[1131],"class_list":["post-5952","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-138-2009-en","tag-echavarria-martin-federico","idioma-spanish","tipologia-article"],"_links":{"self":[{"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/posts\/5952","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/comments?post=5952"}],"version-history":[{"count":0,"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/posts\/5952\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/media\/8121"}],"wp:attachment":[{"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/media?parent=5952"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/categories?post=5952"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistaespiritu.istomas.org\/en\/wp-json\/wp\/v2\/tags?post=5952"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}