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By Francisco Suarez

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52 Cf. 983a9–10. 53 Cf. 1177b33–34. 54 Cf. 1179a23–34. 55 Proverbs 25, v. 27. 56 Cf. DM 1, 1, vol. 25, pp. 2–12. Suárez’s answer here (cf. esp. , n. 26, p. 11) will be that being insofar as it is real being is the adequate object of this science of metaphysics. In this, he will include God as part of the subject matter of metaphysics and he will follow the path of Avicenna and Duns Scotus in preference to that of Averroes (even though this last is mentioned in paragraph 26 as teaching this same doctrine).

DM 1, 1, vol. 25, pp. 2–12. Suárez’s answer here (cf. esp. , n. 26, p. 11) will be that being insofar as it is real being is the adequate object of this science of metaphysics. In this, he will include God as part of the subject matter of metaphysics and he will follow the path of Avicenna and Duns Scotus in preference to that of Averroes (even though this last is mentioned in paragraph 26 as teaching this same doctrine). On Suárez’s choice in this, cf. my articles: (1) “Heidegger and Scholastic Metaphysics,” The Modern Schoolman, 49 (1972): pp.

This question is more theological than metaphysical, and it is usually treated /p. V/ by theologians in the beginning of their teaching on the Grace of God. But Aristotle proposes it here in the beginning of this chapter and answers it in a way which is sufficiently in harmony with Catholic doctrine. ”5 That is to say—as St. Thomas6 and Averroes7 explain it—who will not easily reach the principles, which are to be found like the door or the gate to truth? Or, as Alexander [of Aphrodisias] explains it,8 who will not reach at least those things which are easy?

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