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Poinsot, a Spanish logician and Dominican friar, argues the following:
1) Every relation has a subject, a fundament and a terminus (page 88/ line 9).
There are two kinds of relations.
2) A "real relation" is an existing thing with an essence that is "the relation itself" (90/7);
3) An "expressed relation" is an "absolute" thing "upon which a relation follows" (90/6-8).
4) The fundament of a real relation stimulates the cognitive powers (125/36) of men and brute animals.
There are two kinds of fundaments.
5) A "mind-independent" fundament brings about a real relation;
6) A "mind-depedent" fundament brings about an "expressed relation." Poinsot writes, "The whole difference... comes down to this... a physical relation has a mind-independent fundament... while a mental relation lacks such a fundament" (91/26.
7) Curiosly, a relation is the only feature that may belong to an existing thing in the physical environment and to an existing thing in the intellectual environment. Poinsot writes, "A relation... and a being-toward... is indifferent to the exercise of a mind-independent or a mind-dependent act of existence" (94/ 40).
8) In other words, a "mind-dependent relation is a true relation" (95/ 39).
In conclusion, a concept is a real relation in which another existing thing is known immediately, directly and spontaneously by the agent of the concept and the agent intellect. Thus, the connection between a human person and his environment is real, direct, immediate and a caused by a "true relation."
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Aquinas, of course, is best known for his fusing of the philosophy of the Greek rationalists, namely Socrates, Plato, and Aristotle, with that of the Christian spiritualists, including Augustine. The "Treatise" is worth reading simply for this fact- that the fundamental system of Western education is based upon the fusion of rationality and spirituality, as first pioneered by Aquinas. The object, to achieve "imperfect", or earthly, happiness, and then attempt "perfect" transcendent happiness, has such import in Western culture that understanding the history of Europe and the West is contingent on a comprehension of Aquinas' theories.
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This is one of those gems that you are so thankful to find in the field of theological writings. It's a bit technical, but it's worth the struggle if you are just beginning and very illuminating if you're familar with the issues, since it poses the question from the point of view of St. Palamas; an often overlooked theologian from the often overlooked Eastern Church.
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