Please use this identifier to cite or link to this item: https://www.um.edu.mt/library/oar/handle/123456789/31739
Title: Interdisciplinary dialogue between theology and psychology : principles and promising steps
Authors: Baumann, Klaus
Keywords: Thomas, Aquinas, Saint, 1225?-1274. Summa theologica -- Criticism and interpretation
Interdisciplinary research
Issue Date: 2001
Publisher: University of Malta. Faculty of Theology
Citation: Baumann, K. (2001). Interdisciplinary dialogue between theology and psychology : principles and promising steps. Melita Theologica, 52(2), 135-153.
Abstract: Interdisciplinary interest, learning and integration, as we would say it today in our contemporary language, was a central feature in Thomas Aquinas' s life as from his early studies in Naples, where he encountered and studied the recently rediscovered suspect writings of Aristotle. The undertaking of an open-minded interdisciplinary career was continued throughout his studies under Albert, already called "the Great", Albertus Magnus, Doctor universalis and Doctor expertus in his lifetime. Albert had the intention to "make Aristotle's works on natural science intelligible to the Latins" and discussed "all the branches of human knowledge, adding contributions from the Arabs, and even creating entirely 'new sciences'. These sciences ranged from logic, natural science, rhetoric, mathematics, astronomy, ethics, economics, politics, and metaphysics" (WeisheipI1983: 41). Thomas drew a lot of profit from this teacher. "The four years during which Thomas studied under Albert (1248-52) were the most propitious years both in Albert's life and in the life of young Thomas" (WeisheipI1983: 47). Albert surpassed Thomas as to the breadth of scholarship, knowledge and maybe typically Germanic thoroughness (cf. Weisheipl 1983: 39). Aquinas, however, managed to order and structure the sheer compilation of knowledge received from his major teacher into an open philosophical and theological system. 1 This open system is distinguished and impressing by the clarity, brevity and simplicity explicitly intended by Thomas in the start of his Summa Theologiae (I, prol.) without reducing the complexity of the subjects to be treated. I call it an "open" system for it is a system that is able to assimilate new knowledge and to accommodate itself to new developments without losing its identity of thought and conviction.
URI: https://www.um.edu.mt/library/oar//handle/123456789/31739
Appears in Collections:MT - Volume 52, Issue 2 - 2001
MT - Volume 52, Issue 2 - 2001



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