Francisco Suárez

Francisco Suárez (5 January 1548 – 25 September 1617) was a Spanish Jesuit priest, philosopher and theologian, one of the leading figures of the School of Salamanca movement, and generally regarded among the greatest scholastics after Thomas Aquinas. His work is considered a turning point in the history of second scholasticism, marking the transition from its Renaissance to its Baroque phases. According to Christopher Shields and Daniel Schwartz, "figures as distinct from one another in place, time, and philosophical orientation as Leibniz, Grotius, Pufendorf, Schopenhauer, and Heidegger, all found reason to cite him as a source of inspiration and influence."[2]

Francisco Suárez
Franciscus Suarez, S.I. (1548-1617)
BornJanuary 5, 1548
DiedSeptember 25, 1617 (aged 69)
Other namesDoctor Eximius
Alma materUniversity of Salamanca
EraEarly modern philosophy
RegionWestern philosophy
SchoolScholasticism
Medieval realism
Main interests
Theology
Notable ideas
The object of metaphysics is being insofar as it is real being[1]

Life and career

Of Jewish (converso) origins,[3][4] Francisco Suárez was born in Granada, Andalusia (southern Spain), on 5 January 1548.

After 3 years of preliminary studies from age 10 onwards, in 1561 Suárez matriculated at the University of Salamanca, and studied Law. In 1564, at age sixteen, Suárez entered the Society of Jesus in Salamanca and went through the two years of intense spiritual training under the guidance of Fr Alonso Rodriguez. In August 1566, Suárez took his first vows as a Jesuit; he then began in October 1566 to study Theology at Salamanca. It seems he was not a promising student at first; in fact, he nearly gave up his matters of study after failing the entrance exam twice. After passing the exam at third attempt, though, things changed.

Monument Francisco Suarez Granada
Monument in Granada, Spain, where he was born

In 1570, with the completion of his course, Suárez began to teach Philosophy, first at Salamanca as a Scholastic tutor, and then as a professor in the Jesuit college at Segovia. He was ordained in March 1572 in Segovia. He continued to teach Philosophy in Segovia until, in September 1574, he moved to the Jesuit College in Valladolid to teach Theology, a subject he would then teach for the rest of his life. He taught in a succession of different places: Avila (1575), Segovia (1575), Valladolid (1576) Rome (1580–85), Alcalá (1585–92) and Salamanca (1592–97). In 1597, he moved to Coimbra, some years after the accession of the Spanish (elder line) House of Habsburg to the Portuguese Throne, to take up the principal chair of Theology at the University of Coimbra. He remained there, aside from a brief time teaching at Rome, until his death in 1617.

He wrote on a wide variety of subjects, producing a vast amount of work (his complete works in Latin amount to twenty-six volumes). Suárez's writings include treatises on law, the relationship between Church and State, metaphysics, and theology. He is considered the godfather of International Law. His Disputationes metaphysicae (Metaphysical Disputations) were widely read in Europe during the 17th century and are considered by some scholars to be his most profound work.

Suárez was regarded during his lifetime as being the greatest living philosopher and theologian, and given the nickname Doctor Eximius et Pius ("Exceptional and Pious Doctor"); Pope Gregory XIII attended his first lecture in Rome. Pope Paul V invited him to refute the arguments of James I of England, and wished to retain him near his person, to profit by his knowledge. Philip II of Spain sent him to the University of Coimbra in order to give it prestige, and when Suárez visited the University of Barcelona, the doctors of the university went out to meet him wearing the insignia of their faculties.

After his death in Portugal (in either Lisbon or Coimbra) his reputation grew still greater, and he had a direct influence on such leading philosophers as Hugo Grotius, René Descartes, John Norris, and Gottfried Leibniz.

In 1679 Pope Innocent XI publicly condemned sixty-five casuist propositions, taken chiefly from the writings of Escobar, Suárez and others, mostly Jesuit, theologians as propositiones laxorum moralistarum and forbade anyone to teach them under penalty of excommunication.[5]

Philosophical thought

His most important philosophical achievements were in metaphysics and the philosophy of law. Suárez may be considered the last eminent representative of scholasticism. He adhered to a moderate form of Thomism and developed metaphysics as a systematic enquiry.

Metaphysics

Francisco Suarez (1590) Commentariorum ac disputationum in tertiam partem divi Thomae
Commentariorum ac disputationum in tertiam partem divi Thomae (1590).
Francisco Suarez (1625) Operis de religione
Operis de religione (1625).
Francisco Suarez (1745) De incarnatione, pars 1
De incarnatione, pars prima (1745).
Francisco Suarez (1746) De incarnatione, pars 2
De incarnatione, pars secunda (1746).

For Suárez, metaphysics was the science of real essences (and existence); it was mostly concerned with real being rather than conceptual being, and with immaterial rather than with material being. He held (along with earlier scholastics) that essence and existence are the same in the case of God (see ontological argument), but disagreed with Aquinas and others that the essence and existence of finite beings are really distinct. He argued that in fact they are merely conceptually distinct: rather than being really separable, they can only logically be conceived as separate.

On the vexed subject of universals, he endeavored to steer a middle course between the realism of Duns Scotus and the nominalism of William of Occam. His position is a little bit closer to nominalism than that of Thomas Aquinas.[6] Sometimes he is classified as a moderate nominalist, but his admitting of objective precision (praecisio obiectiva) ranks him with moderate realists. The only veritable and real unity in the world of existences is the individual; to assert that the universal exists separately ex parte rei would be to reduce individuals to mere accidents of one indivisible form. Suárez maintains that, though the humanity of Socrates does not differ from that of Plato, yet they do not constitute realiter one and the same humanity; there are as many "formal unities" (in this case, humanities) as there are individuals, and these individuals do not constitute a factual, but only an essential or ideal unity ("In such a way, that many individuals, which are said to be of the same nature, are so: only through the operation of the intellect, not through a substance or essence of things which unites them").[7] The formal unity, however, is not an arbitrary creation of the mind, but exists "in the nature of the thing, prior [ontologically] to any operation of the intellect".[8]

His metaphysical work, giving a remarkable effort of systematisation, is a real history of medieval thought, combining the three schools available at that time: Thomism, Scotism and Nominalism. He is also a deep commentator of Arabic or high medieval works. He enjoyed the reputation of being the greatest metaphysician of his time. He thus founded a school of his own, Suarism or Suarezianism, the chief characteristic principles of which are:

  • the principle of individuation by the proper concrete entity of beings
  • the rejection of pure potentiality of matter
  • the singular as the object of direct intellectual cognition
  • a distinctio rationis ratiocinatae between the essence and the existence of created beings
  • the possibility of spiritual substance only numerically distinct from one another
  • ambition for the hypostatic union as the sin of the fallen angels
  • the Incarnation of the Word, even if Adam had not sinned
  • the solemnity of the vow only in ecclesiastical law
  • the system of Congruism that modifies Molinism by the introduction of subjective circumstances, as well as of place and of time, propitious to the action of efficacious grace, and with predestination ante praevisa merita
  • the possibility of holding one and the same truth by both science and faith
  • the belief in Divine authority contained in an act of faith
  • the production of the body and blood of Christ by transubstantiation as constituting the Eucharistic sacrifice
  • the final grace of the Blessed Virgin Mary superior to that of the angels and saints combined.[9]

Suárez made an important investigation of being, its properties and division in Disputationes Metaphysicae (1597), which influenced the further development of theology within Catholicism. In the second part of the book, disputations 28-53, Suárez fixes the distinction between ens infinitum (God) and ens finitum (created beings). The first division of being is that between ens infinitum and ens finitum. Instead of dividing being into infinite and finite, it can also be divided into ens a se and ens ab alio, i.e., being that is from itself and being that is from another. A second distinction corresponding to this one:ens necessarium and ens contingens, i.e., necessary being and contingent being. Still another formulation of the distinction is between ens per essentiam and ens per participationem, i.e., being that exists by reason of its essence and being that exists only by participation in a being that exists on its own (eigentlich). A further distinction is between ens increatum and ens creatum, i.e., uncreated being and created, or creaturely, being. A final distinction is between being as actus purus and being as ens potentiale, i.e., being as pure actuality and being as potential being. Suárez decided in favor of the first classification of the being into ens infinitum and ens finitum as the most fundamental, in connection with which he accords the other classifications their due. In the last disputation 54 Suárez deals with entia rationis (beings of reason), which are impossible intentional objects, i.e. objects that are created by our minds but cannot exist in actual reality.[10]

Theology

In theology, Suárez attached himself to the doctrine of Luis Molina, the celebrated Jesuit professor of Évora. Molina tried to reconcile the doctrine of predestination with the freedom of the human will and the predestinarian teachings of the Dominicans by saying that the predestination is consequent upon God's foreknowledge of the free determination of man's will, which is therefore in no way affected by the fact of such predestination. Suárez endeavoured to reconcile this view with the more orthodox doctrines of the efficacy of grace and special election, maintaining that, though all share in an absolutely sufficient grace, there is granted to the elect a grace which is so adapted to their peculiar dispositions and circumstances that they infallibly, though at the same time quite freely, yield themselves to its influence. This mediatizing system was known by the name of "congruism."

Philosophy of law

Here, Suárez's main importance stems probably from his work on natural law, and from his arguments concerning positive law and the status of a monarch. In his massive work, Tractatus de legibus ac deo legislatore (1612), he is to some extent the precursor of Grotius and Pufendorf, in making an important distinction between natural law and international law, which he saw as based on custom. Though his method is throughout scholastic, he covers the same ground, and Grotius speaks of him with great respect. The fundamental position of the work is that all legislative as well as all paternal power is derived from God, and that the authority of every law stems ultimately from God's eternal law. Suárez denies the patriarchal theory of government and the divine right of kings founded upon it, doctrines popular at that time in England and to some extent on the Continent. He argued against the sort of social contract theory that became dominant among early-modern political philosophers such as Thomas Hobbes and John Locke, but some of his thinking, as transmitted by Grotius, found echoes in later liberal political theory.

He argued that human beings have a social nature bestowed upon them by God, and this includes the potential to make laws. However, when a political society is formed, the authority of the state is not of divine but of human origin; therefore, its nature is chosen by the people involved, and their natural legislative power is given to the ruler.[11] Because they gave this power, they have the right to take it back and to revolt against a ruler, only if the ruler behaves badly towards them, and they must act moderately and justly. In particular, the people must refrain from killing the ruler, no matter how tyrannical he may have become. If a government is imposed on people, on the other hand, they have the right to defend themselves by revolting against it and even kill the tyrannical ruler.[12]

Though Suárez was greatly influenced by Aquinas in his philosophy of law, there are some notable differences. Aquinas broadly defined "law" as "a rule and measure acts, whereby man is induced to act or is restrained from acting" (ST 1-11, qu. 90, art. 1). Suárez argues that this definition is too broad, since it applies to things that are not strictly laws, such as unjust ordinances and counsels of perfection.[13] Suárez also takes issue with Aquinas' more formal definition of "law" as "an ordinance of reason for the common good, made by him who has care of the community, and promulgated" (ST 1-11, qu. 90, art. 4). This definition, he claims, fails to recognize that law is primarily an act of will rather than an act of reason, and would wrongly count orders to particular individuals as being laws.[14] Finally, Suárez disagrees with Aquinas's claim that God can change or suspend some of the secondary precepts of the natural law, such as the prohibitions on murder, theft, and adultery (ST 1-11, qu. 94, art. 5). Suárez argues that the natural law is immutable as long as human nature remains unchanged, and that what may appear to be divinely-made changes in the natural law are really just alterations of subject matter. For example, when God orders Hosea to take a "wife of fornications" (i.e., sleep with a prostitute), this is not an exemption from God's prohibition of adultery. "For God has power to transfer to a man dominium over a woman without her consent, and to effect such a bond between them that, by virtue of this bond, the union is no longer one of fornication."[15]

In 1613, at the instigation of Pope Paul V, Suárez wrote a treatise dedicated to the Christian princes of Europe, entitled Defensio catholicae fidei contra anglicanae sectae errores ("Defense of the Universal Catholic Faith Against the Errors of the Anglican Sect").[16] This was directed against the oath of allegiance which James I required from his subjects.

James (himself a talented scholar) caused it to be burned by the common hangman and forbade its perusal under the 'severest penalties, complaining bitterly to Philip III of Spain for harbouring in his dominions a declared enemy of the throne and majesty of kings.

Influence

Prima pars Summae theologiae de Deo vno et trino BEIC3 V00042 F0006
Prima pars Summae theologiae de Deo vno et trino

The contributions of Suarez to metaphysics and theology exerted significant influence over 17th and 18th century scholastic theology among both Roman Catholics and Protestants.[17]

Thanks in part to the strength of Suárez's Jesuit order, his Disputationes Metaphysicae was widely taught in the Catholic schools of Spain, Portugal and Italy.

It also spread from these schools to many Lutheran universities in Germany, where the text was studied especially by those who favoured Melanchthon rather than Luther's attitude towards philosophy. In a number of seventeenth-century Lutheran universities the Disputationes served as a textbook in philosophy.

In a similar way, Suárez had major influence in the Reformed tradition of German and Dutch schools for both metaphysics and law, including international law. His work was highly praised, for example, by Hugo Grotius (1583-1645).

His influence is evident in the writings of Bartholomaeus Keckermann (1571–1609), Clemens Timpler (1563–1624), Gilbertus Jacchaeus (1578–1628), Johann Heinrich Alsted (1588–1638), Antonius Walaeus (1573–1639), and Johannes Maccovius (Jan Makowski; 1588–1644), among others.[18] This influence was so pervasive that by 1643 it provoked the Dutch Reformed theologian Jacobus Revius to publish his book-length response: Suarez repurgatus.[19] Suárez's De legibus was cited as among the best books on law by the Puritan Richard Baxter,[20] and Baxter's friend Matthew Hale drew on it for his natural-law theory.[21]

Criticism

The views of Suarez upon the human origin of political order, and his defense of tyrannicide emanating from popular dissent were heavily criticized by English philosopher Robert Filmer in his work Patriarcha, Or the Natural Power of Kings. Filmer believed the Calvinists and the Papists like Suarez to be dangerous opponents of divine right monarchy, legitimized by the supremacy of fathers upon their offspring, which Filmer claimed could be traced back to Adam.[22]

Main works

  • De Incarnatione (1590-1592)
  • De sacramentis (1593-1603)
  • Disputationes metaphysicae (1597)
  • De divina substantia eiusque attributis (1606)
  • De divina praedestinatione et reprobatione (1606)
  • De sanctissimo Trinitatis mysterio (1606)
  • De religione (1608-1625)
  • De legibus (1612)
  • Defensio fidei (1613)
  • De gratia (1619)
  • De angelis (1620)
  • De opere sex dierum (1621)
  • De anima (1621)
  • De fide, spe et charitate (1622)
  • De ultimo fine hominis (1628)

In the 18th century, the Venice edition of Opera Omnia in 23 volumes in folio (1740–1751) appeared, followed by the Parisian Vivès edition, 26 volumes + 2 volumes of indices (1856–1861); in 1965 the Vivés edition of the Disputationes Metaphysicae (volls. 25-26) was reprinted by Georg Olms, Hildesheim. From 1597 to 1636 the Disputationes Metaphysicae were published in seventeen editions; no modern edition of Suárez's complete works is yet available and only few of Suárez's Disputations have been translated into English.

See also

References

  1. ^ "Francisco Suárez". Internet Encyclopedia of Philosophy.
  2. ^ http://plato.stanford.edu/entries/suarez/
  3. ^ Américo Castro, The Spaniards: An Introduction to Their History, University of California Press (1985), p. 572
  4. ^ Daniel D. Novotný, Ens rationis from Su : A Study in Scholasticism of the Baroque Era, Fordham University Press (2013), p. 17
  5. ^ Kelly, J.N.D., The Oxford History of the Popes, Oxford University Press, 1986. ISBN 0-19-282085-0
  6. ^ See the translation of Suárez's De Unitate Formali et Universali James Francis Ross (Translator) On Formal and Universal Unity: De Unitate Formali et Universali by Francis Suarez,(Milwaukee: Marquette University Press, 1964)
  7. ^ Original Latin: "ita ut plura individua, quae dicuntur esse ejusdem naturae, non sint unum quid vera entitate quae sit in rebus, sed solum fundamentaliter vel per intellectum"
  8. ^ Original Latin: "in natura rei ante omnem operationem intellectus."
  9. ^ Pérez Goyena, Antonio. "Francisco Suárez". The Catholic Encyclopedia. New York: Robert Appleton Company, 1912. Retrieved September 20, 2012. [Pérez gives both "Suarism" and "Suarezianism" as alternative spellings.]
  10. ^ Novotný, Daniel D. "Ens rationis from Suárez to Caramuel". New York: Fordham University Press, 2013.
  11. ^ http://www.acton.org - Francisco Suarez (1548 - 1617) - The Acton Institute - Microsoft Internet Explorer
  12. ^ John A. Mourant, "Suárez, Francisco," in The Encyclopedia of Philosophy, ed. Paul Edwards. New York: Macmillan and The Free Press, 1967, vol. 8, p. 32.
  13. ^ Francisco Suárez, Selections from Three Works, trans. by Gwladys L. Williams, et. al. Indianapolis: Liberty Fund, 2015, p. 18.
  14. ^ Selections from Three Works, p. 142.
  15. ^ Selections from Three Works, p. 343.
  16. ^ Jollain, Japeth S. "Francis Suarez: The Man and His History," The Ecclesiastical Review, Vol. LVII, 1917.
  17. ^ Donnelly, John Patrick, Calvinism and Scholasticism in Vermigli's Doctrine of Man and Grace, Leiden: Brill, 1976, pp. 193-194.
  18. ^ Muller, Richard, Post-Reformation Reformed Dogmatics: The Rise and Development of Reformed Orthodoxy, ca. 1520 to ca. 1725, Grand Rapids, MI: Baker Academic, 2003, volume 3, passim.
  19. ^ Revius, Jacobus, Suarez repurgatus, sive, Syllabus Disputationum metaphysicarum Francisci Suarez Societatis Iesu theologi, Lugduni Batavorum, 1644.
  20. ^ Baxter, Richard, Preface to Methodus Theologiae Christianae, London, 1681.
  21. ^ Matthew Hale, Of the Law of Nature. CLP Academic. 2015.
  22. ^ Johann P. Sommerville, Raymond Geuss, "Filmer: Patriarcha and Other Writings (Cambridge Texts in the History of Political Thought)" Cambridge University Press, 1991. ISBN 0521399033

Further reading

  • Aertsen, Jan, Medieval Philosophy as Transcendental Thought. From Philip the Chancellor (Ca. 1225) to Francisco Suárez, Leiden: Brill.
  • Aho, Tuomo, Suárez on Cognitive Intentions, in: Paul.J.J.M. Bakker and Johannes M.M.H. Thijssen, (eds.), Mind, Cognition and Representation. The Tradition of Commentaries on Aristotle's De anima, Ashgate Studies in Medieval Philosophy, 2007, pp. 179–203.
  • Castellote, Salvador, Die Anthropologie des Suárez (Symposion 8) Freiburg/München: Karl Alber, 2. Ed. 1982, 207 pp.
  • Castellote, Salvador, Die Kategorienlehre des Suárez: Relatio, actio, passio. Mit einer Einleitung über die Grundzüge seines metaphysischen Systems, Verona: Aeme Edizioni, 2011, 233 pp.
  • Doyle John P. Collected Studies on Francisco Suárez S.J. (1548–1617), edited by Victor M. Salas, Leuven: Leuven University Press, 2010.
  • Fichter, Joseph H. Man of Spain: Francis Suarez. New York: Macmillan, 1940.
  • Goczał, Robert, Onto-Teo-Logia. Status bytu realnego i myślnego w metafizyce Francisco Suáreza / Onto-Teo-Logia. The Status of Real Being and Being of Reason in the Metaphysics by Francis Suárez, Warszawa (Warsaw): Warszawska Firma Wydawnicza, 2011, 543 pp.
  • Gracia, Jorge J. E. Suárez on Individuation: Metaphysical Disputation V, Individual Unity and Its Principle, Milwaukee: Marquette University Press, 2000.
  • Hill, Benjamin & Lagerlund Henrik, (eds.) The Philosophy of Francisco Suarez New York: Oxford University Press 2012.
  • Marschler, Thomas, Die spekulative Trinitätslehre des Francisco Suárez SJ in ihrem philosophisch-theologischen Kontext, Münster: Aschendorff 2007.
  • Mullaney, Thomas U. (1950), Suarez on Human Freedom, Baltimore: Carroll Press. [1]
  • Novák, Lukáš (ed.), Suárez’s Metaphysics in Its Historical and Systematic Context, Berlin: Walter de Gruyter, 2014.
  • Novotný, Daniel D., Ens rationis from Suárez to Caramuel A Study in Scholasticism of the Baroque Era, New York: Fordham University Press, 2013, 296 pp.
  • Pereira, José, Suarez between Scholasticism and Modernity, Milwaukee: Marquette University Press, 2006.
  • Renemann, Michael, Gedanken als Wirkursachen. Francisco Suárez zur geistigen Hervorbringung, Amsterdam/Philadelphia: B. R. Grüner, 2010, 173 pp.
  • Ross, James F. "Translator's Introduction", in On Formal and Universal Unity: De Unitate Formali et Universali by Francis Suarez, Milwaukee: Marquette University Press, 1964, pp. 1–27.
  • Salas, Victor & Fastiggi, Robert (eds.). A Companion to Francisco Suárez, Leiden: Brill, 2015.
  • Sgarbi, Marco (ed.), Francisco Suárez and his Legacy. The Impact of Suárezian Metaphysics and Epistemology on Modern Philosophy, Milano: Vita e Pensiero, 2010, 294 pp.
  • Shields, Christopher and Daniel Schwartz, "Francisco Suárez," in The Stanford Encyclopedia of Philosophy, https://plato.stanford.edu/entries/suarez/.
  • Smith, Gerard (ed). Jesuit Thinkers of the Renaissance. Milwaukee: Marquette University Press 1939, pp. 1–62.
  • Suárez, Francisco (1995), trans., Gwladys L. Williams, Ammi Brown, and John Waldron, Selections from Three Works by Francisco Suárez, S.J.: "De legibus, ac deo legislatore", 1612; "Defensio fidei catholicae, et apostolicae adversus anglicanae sectae errores", 1613; "De triplici virtute theologica, fide, spe, et charitate", 1621, Buffalo, NY: W. S. Hein.
  • Wroblewski, Pawel P. Arystotelesowska nauka o nieskonczonosci w metafizycznej reinterpretacji Francisco Suareza. Zarys problematyki / Aristotelian doctrine of the Infinity in the metaphysical reinterpretation of Francisco Suarez. An Outline of Issues, in: Krzysztof Rzepkowski (ed.), Aemulatio & Imitatio. Powrot pisarzy starozytnych w epoce renesansu / Aemulatio & Imitatio. The Return of the Ancient Writers in the epoque of the Renaissance, Warszawa: Instytut Filologii Klasycznej Uniwersytetu Warszawskiego (Warsaw: Institute of Classical Philology, University of Warsaw), 2009, pp. 87–100.

External links

17th-century philosophy

17th century philosophy is generally regarded as seeing the start of modern philosophy, and the shaking off of the medieval approach, especially scholasticism. It succeeded the Renaissance and preceded the Age of Enlightenment. It is often considered to be part of early modern philosophy.

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Libertarianism (metaphysics)

Libertarianism is one of the main philosophical positions related to the problems of free will and determinism, which are part of the larger domain of metaphysics. In particular, libertarianism, which is an incompatibilist position, argues that free will is logically incompatible with a deterministic universe and that agents have free will, and that, therefore, determinism is false. One of the first clear formulations of libertarianism is found in John Duns Scotus; in theological context metaphysical libertarianism was notably defended by Jesuit authors like Luis de Molina and Francisco Suárez against rather compatibilist Thomist Báñezianism. Other important metaphysical libertarians in the early modern period were René Descartes, George Berkeley, Immanuel Kant, and Thomas Reid. Roderick Chisholm was a prominent defender of libertarianism in the 20th century, and contemporary libertarians include Robert Kane, Peter van Inwagen and Robert Nozick.

List of Jesuit theologians

This is a list of Jesuit theologians, Roman Catholic theological writers from the Society of Jesus, taken from the Catholic Encyclopedia of 1913, article list and textual allusions, for theologians up to the beginning of the twentieth century.

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Mario Suárez (writer)

Mario Suárez (1925–1998) was one of the earliest Chicano writers. He was one of five children born to Mexican immigrants to the U.S. state of Arizona Francisco Suárez and Carmen Minjárez Suárez. After high school, he joined the U.S. Navy and served during World War II. In the military, he was stationed off the coast of New Jersey, and also served in Brazil. After the war, he returned to Arizona where he enrolled in the University of Arizona. In 1947, while still an undergraduate, he began writing sketches for Arizona Quarterly magazine. Suárez later went on to become a journalist and a college educator, and publishing in Arizona Quarterly. Most of Suárez's literature takes place in "El Hoyo" (The Hole), the name of the Mexican American barrio in Tucson, Arizona, where he was raised. Often overlooked in the "canon" of Chicano Literature for writers such as Rudolfo Anaya and Rolando Hinojosa-Smith, Mario Suárez's writing pre-dates the Chicano literature movement in the '60s and '70s. Many of his sketches of immigrant and working class life were published in the mid- to late-1950s. From an anthropological standpoint, his work should be heralded for telling the immigrant story and documenting life in El Hoyo before its demise.

Pedro Hurtado de Mendoza

Pedro Hurtado de Mendoza (1578–1641) was a Basque philosopher and theologian. He worked mostly with peripatetic philosophy, with 17 years at Jesus's Company the School of Salamanca. He was a teacher of theology and philosophy in Valladolid and he occupied a chair at the University of Salamanca.

Hurtado belonged to the third generation of Jesuit scholars and initiated the shift from more realist positions of Francisco Suárez and Gabriel Vásquez towards nominalism, characteristic of that generation. His nominalist theology was further developed by his pupil Rodrigo Arriaga and Francisco Oviedo. He is probably the first to use the literary form of a philosophical or theological "Cursus" (though not yet so named), which became typical for the baroque academic philosophy throughout the 17th century and beyond.

Popular sovereignty

Popular sovereignty, or sovereignty of the peoples' rule, is the principle that the authority of a state and its government are created and sustained by the consent of its people, through their elected representatives (Rule by the People), who is the source of all political power. It is closely associated with social contract philosophers such as Thomas Hobbes, John Locke and Jean-Jacques Rousseau. Popular sovereignty expresses a concept and does not necessarily reflect or describe a political reality. The people have the final say in government decisions. Benjamin Franklin expressed the concept when he wrote, "In free governments, the rulers are the servants and the people their superiors and sovereigns".Americans founded their Revolution and government on popular sovereignty, but the term was also used in the 1850s to describe a highly controversial approach to slavery in the territories as propounded by senator Stephen A. Douglas. It meant that local residents of a territory would be the ones to decide if slavery would be permitted, and it led to bloody warfare in Bleeding Kansas as abolitionists and proponents of slavery flooded Kansas territory in order to decide the elections. An earlier development of popular sovereignty arose from philosopher Francisco Suárez and became the basis for Latin American independence. Popular sovereignty also can be described as the voice of the people.

Principle of individuation

The principle of individuation is a criterion that individuates or numerically distinguishes the members of the kind for which it is given, that is by which we can supposedly determine, regarding any kind of thing, when we have more than one of them or not. It is also known as a 'criterion of identity' or 'indiscernibility principle'. The history of the consideration of such a principle begins with Aristotle. It was much discussed by the medieval philosopher Duns Scotus (c. 1266–1308) with his "haecceity" and later, during Renaissance, by Francisco Suárez (1548–1617), Bonaventure Baron (1610–1696) and Leibniz (1646–1716).

Scholasticism

Scholasticism is a method of critical thought which dominated teaching by the academics ("scholastics", or "schoolmen") of medieval universities in Europe from about 1100 to 1700, and a program of employing that method in articulating and defending dogma in an increasingly pluralistic context. It originated as an outgrowth of and a departure from Christian theology within the monastic schools at the earliest European universities. The rise of scholasticism was closely associated with the rise of the 12th and 13th century schools that developed into the earliest modern universities, including those in Italy, France, Spain and England.Scholasticism is not so much a philosophy or a theology as a method of learning, as it places a strong emphasis on dialectical reasoning to extend knowledge by inference and to resolve contradictions. Scholastic thought is also known for rigorous conceptual analysis and the careful drawing of distinctions. In the classroom and in writing, it often takes the form of explicit disputation; a topic drawn from the tradition is broached in the form of a question, opponents' responses are given, a counterproposal is argued and opponents' arguments rebutted. Because of its emphasis on rigorous dialectical method, scholasticism was eventually applied to many other fields of study.As a program, scholasticism began as an attempt at harmonization on the part of medieval Christian thinkers, to harmonize the various authorities of their own tradition, and to reconcile Christian theology with classical and late antiquity philosophy, especially that of Aristotle but also of Neoplatonism. (See also Christian apologetics.)

Some of the main figures of scholasticism include Anselm of Canterbury (the "father of scholasticism"), Peter Abelard, Alexander of Hales, Albertus Magnus, Duns Scotus, William of Ockham, Bonaventure, and Thomas Aquinas. Aquinas's masterwork Summa Theologica (1265–1274) is considered to be the pinnacle of scholastic, medieval, and Christian philosophy; it began while Aquinas was regent master at the studium provinciale of Santa Sabina in Rome, the forerunner of the Pontifical University of Saint Thomas Aquinas, Angelicum. Important work in the scholastic tradition has been carried on well past Aquinas's time, for instance by Francisco Suárez and Luis de Molina, and also among Lutheran and Reformed thinkers. The historical legacy of scholasticism lay not in specific scientific discoveries, for these were not made, but laying the foundations for the development of natural science.

School of Salamanca

The School of Salamanca (Spanish: Escuela de Salamanca) is the Renaissance of thought in diverse intellectual areas by Spanish and Portuguese theologians, rooted in the intellectual and pedagogical work of Francisco de Vitoria. From the beginning of the 16th century the traditional Catholic conception of man and of his relation to God and to the world had been assaulted by the rise of humanism, by the Protestant Reformation and by the new geographical discoveries and their consequences. These new problems were addressed by the School of Salamanca. The name refers to the University of Salamanca, where de Vitoria and other members of the school were based.

The leading figures of the school, theologians and jurists Francisco de Vitoria, Domingo de Soto, Martín de Azpilcueta (or Azpilicueta), Tomás de Mercado, and Francisco Suárez, were all scholars of natural law and of morality, who undertook the reconciliation of the teachings of Thomas Aquinas with the new political-economic order. The themes of study centered on man and his practical problems (morality, economics, jurisprudence, etc.), but almost equally on a particular body of work accepted by all of them, as the ground against which to test their disagreements, including at times bitter polemics within the School.

The School of Salamanca in the broad sense may be considered more narrowly as two schools of thought coming in succession, that of the Salmanticenses and that of the Conimbricenses from the University of Coimbra. The first began with Francisco de Vitoria (1483–1546), and reached its high point with Domingo de Soto (1494–1560). The Conimbricenses were Jesuits who, from the end of 16th century took over the intellectual leadership of the Catholic world from the Dominicans. Among those Jesuits were Luis de Molina (1535–1600), the aforementioned Francisco Suárez (1548–1617), and Giovanni Botero (1544–1617), who would continue the tradition in Italy.

The juridical doctrine of the School of Salamanca represented the end of medieval concepts of law, with a revindication of liberty not habitual in Europe of that time. The natural rights of man came to be, in one form or another, the center of attention, including rights as a corporeal being (right to life, economic rights such as the right to own property) and spiritual rights (the right to freedom of thought and to human dignity).

The School of Salamanca reformulated the concept of natural law: law originating in nature itself, with all that exists in the natural order sharing in this law. Their conclusion was, given that all humans share the same nature, they also share the same rights to life and liberty. Such views constituted a novelty in European thought and went counter to those then predominant in Spain and Europe that people indigenous to the Americas had no such rights.

Suárez Glacier

Suárez Glacier also known as Petzval Glacier (64°56′S 62°56′W) is a glacier flowing into the small cove between Skontorp Cove and Sturm Cove on the west coast of Graham Land. It was first mapped by Scottish geologist David Ferguson in 1913-14. The 5th Chilean Antarctic Expedition (1950–51) remapped it and named it for Lieutenant Commander Francisco Suárez V., Operations Officer on the transport ship Angamos.

UD Granadilla Tenerife

Unión Deportiva Granadilla Tenerife is a Spanish women's football club based in Granadilla de Abona, in the Canary Islands. Founded in 2013 it plays in Primera División (women), holding home games at Estadio Francisco Suárez, with a 2,000-seat capacity.

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