By Armand A. Maurer
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9; trans, p. 14. 32 See In Boeth. , V, 3, ed. cit. p. 182, lines 6-13. , d. 38, q. 1, a. 3, sol. See also E. Gilson, Being and Some Philosophers 2nd ed. (Toronto, 1952), p. 203. 33 See the penetrating comparison between St. Thomas' notion of analogy and that of Duns Scorns in E. Gilson, Jean Duns Scot (Paris, 1952), p. 101. , I, 13, 2. , XXIII, 7, ad 9. 36 On the other hand, genera can be abstracted from existence and its modes by the logician and the mathematician, both of whom are not concerned with existence but-only with concepts.
N. Zammit (Rome, 1934), n. 3, p. 6; trans. E. Bushinski, H. Koren, The Analogy of Names (Pittsburgh, 1953), p. 11. Fr. Zammit remarks that it is clear from the texts of St. Thomas cited in his edition that in one way this analogy is a true analogy and in another way it is not. He goes on to say that 26 THE ANALOGY OF GENUS 29 When we read Cajetan's own exposition of the analogy of genus, or, as he preferred to call it, the analogy of inequality, we are struck by a curious fact. Nowhere in his description does he bring out the role of esse in this analogy.
G. B. Phelan for this formulation of the analogy. This page intentionally left blank 3 A Neglected Thomistic Text on the Foundation of Mathematics Ever since the time of Plato philosophers have been concerned with the nature of mathematics and its relation to reality. The discovery in modern times of new types of mathematics, such as the non-Euclidean geometries, has added new difficulties to the problem, while making its solution more urgent. The ancient view of mathematics as the science of quantity, or of space and number, appears to the modern mind as narrow, in the light of such discoveries as protective geometry and group theory.
Being and Knowing (Papers in Mediaeval Studies) by Armand A. Maurer