Which school of Indian philosophy does Thomism most resemble?
>>25251913Aquinas’s naturalist metaphysics mostly resembles Nyaya-Vaisheshika after they largely merged in the medieval era (Nyaya = a theist logical tradition, Vaisheshika = naturalist analysis of phenomena) rather than any school of Vedanta.Less ‘naturalist’ and more (Neo)platonic and mystical/Hermetic Christian metaphysicians such as Pseudo-Dionysus, Maximum the Confessor, Eckhart and Bohme dont fit into the theistic naturalism of Nyaya-Vaisheshika anymore and begin to resemble more Vishishtadvaita and certain kinds of Bhedabheda, Tantric Shaivism or on rare occasions Advaita (but much less so than other Vedanta types).
>>25252105Moar pls
>>25252136Ask, and ye shall receive
>>25251913I wanted to get into comparative philosophy but I'm too much of a bad optics sperg to follow the ethical code. I'd publish papers and books with a trail of angry third worlders following me off a cliff.
>>25252105What does the Thomistic conception of God most resemble?
>>25252351>What does the Thomistic conception of God most resemble?Aquinas resolves the simplicity and apophatic nature of god with the trinity through internally subsistent relational oppositions of origin where plurality only exists at the level of relations and not substance.There is no school who combines this particular kind of dual simplicity of essence + internal relations, they either have more simplicity without internal relations or less simplicity in the Essence.The closest is maybe Vishishtadvaita (qualified non-dualism) which says in brief, that all that exists is Brahman, the One without a second, and this includes his dependent and inseparable modes or bodes (matter and souls) which are existentially continuous with the infinite Essence (Paramatman) such that there is nothing that is not Brahman, yet the dependent modes are different enough from the Essence/Supreme Self ensouling them (as a soul ensouls the body) that the Essence is not tainted by the faults of its dependent modes. This Essence is held to be an infinitude of auspicious attributes, yet all united in being inseparable in the essence, but they are not regarded in the Thomistic sense as being the same thing understood in the intellect in different ways but the difference in one of the Paramatman’s auspicious attributes from another is ‘on the side of the attributes’ and not in our mind. So, God having theistic conceptions like love, mercy etc exist in God as really attributes of a God whose Essence is totally immutable, and has relations with its dependent modes similarly to the Thomistic account of how the immutable nature of the Essence is related to the world though particular qualities of God being expressed as related towards X or Y event, yet there is less divine simplicity as in Thomism and unlike in Thomism there is no internal relations in the Essence but only relations between the Paramatman and its modes.As an example of schools which have more all-encompassing models of divine simplicity but without the real internally subsistent relations, such as in Advaita where the Absolute is totally simple, unconditoned, undifferentiated superessential One beyond predicates like “unity” much like Psuedo-Dionysus. Dionysus doesn’t reconcile simplicity and apophaticism with the trinity like Aquinas does but takes a more radical approach where the trinity is a provisional but necessary disclosure of divine fecundity, which is more or less identical to the Advaitin attitude to the provisional descriptions of the qualified Saguna Brahman or Qualified Brahman that is an appearance of the true unconditioned Nirguna Brahman and also the means by which the revealed scripture and the entire religious law and teachings etc are known.
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>>25252453pbuh
