and evident to our senses" therefore, if Aristotle had been correct, the reasoning of Aristotle, Aquinas, and Feser would be sound. If Aristotle had been correct in asserting that all sublunary motion is in an impeding medium then the logic of the First Way would follow, because without a first mover all motion would grind to a halt and be lost, yet motion is "manifest. "Those argument he presents and defends well." OP"The most natural way to read it is as an argument to the effect that things could not change at any given moment if there were no divine cause keeping the change going."). Oderberg's articles are the more technical ones, but even there you can understand some of the key issues, probably. These are good sources, easy to understand and all. Although this book is rather a defense of theism instead of the soul, it is easy to adapt its argument to an argument for the soul, as it has been the case historically. Lewis's Dangerous Idea by Victor Reppert. They include Oderberg's storage problem argument for the soul ĥ- C. Be warned these articles are more technical in nature. If you google, you can probably find both online. of mind, you should enjoy it Ĥ- David Oderberg's "Hylemorphic Dualism" or "Dualism, Concepts, and the Human Intellect". Give it a read.Ģ- Edward Feser's "Aquinas" has a chapter on philosophy of mind which explains the argument very well ģ- Edward Feser's "Philosophy of Mind" book is an extended discussion of phil. Augros is a thomist philosopher and this entire book - popular and very easy to read - is a defense of the soul and its thomistic understanding. (See Five Proofs for the details of thisġ- Michael Augros's "The Immortal in You". And that is ruled out by arguments like the argument from motion, developed For if a thing could act or operate apart from God’s action, then since the way a thingĪcts reflects its mode of being, it could also exist apart from God’s action. Thing would have no causal efficacy at all without God’s cooperation orĬoncurrence with its activity, just as a pen could not write without yourĬooperation or concurrence with it (by holding and moving it). Way a thing operates reflects its mode of existing – we can conclude that a Given that action follows being – that the There and elsewhere, the principle, together with other considerations raisedīy arguments like the argument from motion, entails a concurrentist account of God’s relationship to the world. “action follows being,” which I defend and deploy in Five Proofs (and which I’ve had occasion to discuss in a
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