By Irven Resnick
Contributions to this omnibus quantity from twenty-seven across the world well known students will introduce scholars of philosophy, technology, and theology to the present country of analysis and a number of views at the paintings of Albert the nice.
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Additional resources for A Companion to Albert the Great: Theology, Philosophy, and the Sciences
63–70. the systematic theology of albert the great 33 De memoria et reminiscentia, and De anima), and on logic (Categoriae, Topica). The second part, never completed, on the goodness of politicalcivil virtue is not only disproportionately long compared to part one, but goes far beyond the original scope of the project, which eventually led to it being abandoned entirely. Following a brief explanation of the good of civil virtue according to the pattern applied in part one, Albert directs his gaze to numerous new issues, causing him to lose track of the central theme of the overall concept.
Summa de mir. scient. 1, 10, ln. 66–p. 11, ln. 11. , 2 lns. 61–65: “Est etiam ‘scientia tua’ ut subiecti de quo, quia de ipso est. , lns. ” the systematic theology of albert the great 23 and return to Him. 25 Although the broadly conceived range of subject matter and theology’s specific subject are generically different, this does not impair the unity of this science, according to Albert in his Sentences commentary. 28 Thus Albert succeeds in making objective, precise distinctions regarding theology’s subject matter on the one hand, while treating it formally as one and safeguarding its unity on the other.
With this dual differentiation of theology under the aspect of whether it presumes its subject matter and gives deductive testimony of it as a science in the strict sense, or whether it determines its subject matter inductively like science in the sense of doctrine, Albert demonstrates that theology conforms in two ways to the Aristotelian principles of science. Albert establishes the subject matter of theology in his Sentences commentary within his discussion of the positions of Augustine and Peter Lombard, who stated theology’s subject matter as being realities and signs (res et signa).