Der intellectus adeptus und die Torheit der Philosophen. Philosophische Vollendung und christlicher Glaube in den Bibelkommentaren Albert des Grossen
How did Albert the Great conceptualize the relationship between natural, philosophical and supernatural, theological beatitude in his scriptural commentaries? In order to answer this question, the passages in these works in which he mentions the teaching of the acquired intellect are examined. It is...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Italian |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Edizioni Studio Domenicano
2019
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| In: |
Divus Thomas
Year: 2019, Volume: 122, Issue: 2, Pages: 144-184 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a How did Albert the Great conceptualize the relationship between natural, philosophical and supernatural, theological beatitude in his scriptural commentaries? In order to answer this question, the passages in these works in which he mentions the teaching of the acquired intellect are examined. It is thereby shown that the acquired intellect is here understood theologically, namely as a stage of perfection that God grants to man. Since this result permits no direct answer to the initial question, a reply must be sought in other places. Albert’s massive critique of the pagan philosophers accordingly arouses the suspicion that he saw no possibility for them of attaining to the stage of acquired intellect. Moreover, much would suggest that he thought of the beatitude bound up with this natural intellectual stage as a state, which merges into the wider horizon of supernatural perfection. Come Alberto Magno concepisce la relazione tra la beatitudine naturale (filosofica) e quella soprannaturale (teologica) nei commenti alla Sacra Scrittura? Per rispondere a questa domanda, occorre esaminare i passaggi di questi scritti in cui egli fa riferimento alla nozione di intelletto acquisito. Appare così evidente che l’intelletto acquisito è considerato solo in termini teologici, ossia come grado di perfezione che Dio concede all’uomo. Questa conclusione non ci permette dunque di rispondere esaustivamente all’interrogativo di partenza e ci costringe dunque a cercare una risposta altrove. L’ampia critica di Alberto ai filosofi pagani infatti sembra suggerire che di fatto per essi non sia possibile raggiungere il grado di “intelletto acquisito”. Inoltre, molte considerazioni sembrano lasciare intendere che egli concepisca la beatitudine legata a uno stato intellettuale naturale come uno stato che si innesta nell’orizzonte della perfezione soprannaturale. | ||
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