<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2301-1629</journal-id>
<journal-title><![CDATA[Humanidades]]></journal-title>
<abbrev-journal-title><![CDATA[Humanidades (Montevideo. En línea)]]></abbrev-journal-title>
<issn>2301-1629</issn>
<publisher>
<publisher-name><![CDATA[Universidad de Montevideo. Facultad de Humanidades y Educación]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2301-16292024000201202</article-id>
<article-id pub-id-type="doi">10.25185/16.7</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[Definiendo lo indefinible. El método para conocer la existencia de Dios según Tomás de Aquino y el &#8220;unum&#8221; argumento de Anselmo de Canterbury]]></article-title>
<article-title xml:lang="en"><![CDATA[Defining the indefinable. The method for knowing the existence of God according to Thomas Aquinas and the &#8216;unum&#8217; argument of Anselm of Canterbury]]></article-title>
<article-title xml:lang="pt"><![CDATA[Definir o indefinível. O método para conhecer a existência de Deus segundo Tomás de Aquino e o argumento &#8216;unum&#8217; de Anselmo da Cantuária]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Corti Balderiote]]></surname>
<given-names><![CDATA[Santiago María]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidad de Montevideo  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Uruguay</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>12</month>
<year>2024</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>12</month>
<year>2024</year>
</pub-date>
<numero>16</numero>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.edu.uy/scielo.php?script=sci_arttext&amp;pid=S2301-16292024000201202&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.edu.uy/scielo.php?script=sci_abstract&amp;pid=S2301-16292024000201202&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.edu.uy/scielo.php?script=sci_pdf&amp;pid=S2301-16292024000201202&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen: Este escrito se propone defender la tesis de la similitud poco remarcada que existe en los escritos de Tomás de Aquino y Anselmo de Canterbury, a través del análisis de la noción y el uso de la definición nominal en la teología natural o filosófica. En el tercer artículo de la sexta cuestión de la Exposición del &#8220;de Trinitate&#8221; de Boecio, Tomás introduce la distinción entre definición nominal y definición real para aplicarlas al conocimiento de Dios. Su argumento es que, como no se lo puede conocer directamente y tampoco se le puede dar una definición real por esto mismo, se debe partir de una definición nominal de lo que es Dios. Dicha definición supone cierto conocimiento de Dios, pero negativo, a través de los atributos de sus efectos y por eminencia. La definición nominal de Dios sirve, entonces, como presupuesto de la demostración. En el Proslogion y en su Respuesta a las críticas que le planteó Gaunilo en su tiempo, Anselmo coincide en esta distinción de definiciones, y en que no se puede conocer directamente a Dios, a no ser que se lo haga por causalidad, negación o eminencia. Pero, a diferencia de Tomás, él ve que la definición nominal de Dios es suficiente para elaborar un &#8216;único argumento que no necesitase para su prueba de ningún otro más que de sí, y que bastara por sí solo para asegurar que Dios es de manera verdadera&#8217;, ya que esto es evidente para nosotros. Esta comparación también ayuda a entender las críticas específicas de Tomás al argumento de Anselmo, remarcando la que niega que el conocimiento de Dios sea evidente para nosotros (&#8220;quoad nos&#8221;).]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract: This paper sets out to defend the thesis of the little remarked similarity that exists in the writings of Thomas Aquinas and Anselm of Canterbury, through the analysis of the notion and use of nominal definition in natural or philosophical theology. In the third article of the sixth question of the Exposition of Boethius' &#8220;de Trinitate&#8221;, Thomas introduces the distinction between nominal definition and real definition in order to apply them to the knowledge of God. His argument is that, since he cannot be known directly, nor can he be given a real definition for this very reason, one must start from a nominal definition of what God is. Such a definition presupposes some knowledge of God, but negative, through the attributes of his effects and by eminence. The nominal definition of God serves, then, as the presupposition of the demonstration. In the Proslogion and in his Reply to the criticisms raised against him by Gaunilo in his time, Anselm agrees with this distinction of definitions, and that God cannot be known directly, unless by causation, negation or eminence. But, unlike Thomas, he sees that the nominal definition of God is sufficient to produce a &#8216;single argument which would need for its proof no other than itself, and which would suffice alone to assure us that God is in a true way&#8217;, since this is self-evident to us. This comparison also helps to understand Thomas&#8216; specific criticisms of Anselm's argument, notably that which denies that the knowledge of God is self-evident to us (&#8217;quoad nos").]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo: Este artigo tem como objetivo defender a tese da semelhança pouco notada que existe entre os escritos de Tomás de Aquino e Anselmo de Cantuária, através da análise da noção e do uso da definição nominal na teologia natural ou filosófica. No terceiro artigo da sexta questão da Exposição do &#8220;De Trinitate&#8221; de Boécio, Tomás introduz a distinção entre definição nominal e definição real para aplicá-las ao conhecimento de Deus. O seu argumento é que, uma vez que não se pode conhecê-lo diretamente, nem lhe pode ser dada uma definição real por essa mesma razão, é preciso partir de uma definição nominal do que é Deus. Tal definição pressupõe um conhecimento de Deus, mas negativo, através dos atributos dos seus efeitos e por eminência. A definição nominal de Deus serve, então, como pressuposto da demonstração. No Proslógio e na Resposta às críticas que lhe foram dirigidas por Gaunilo no seu tempo, Anselmo concorda com esta distinção de definições, e que Deus não pode ser conhecido diretamente, a não ser por causalidade, negação ou eminência. Mas, ao contrário de Tomás, vê que a definição nominal de Deus é suficiente para produzir um &#8216;único argumento que não necessitaria, para a sua prova, de outro que não fosse ele próprio, e que bastaria por si só para nos assegurar que Deus é de um modo verdadeiro&#8217;, uma vez que isso é evidente para nós. Esta comparação ajuda também a compreender as críticas específicas de Tomás ao argumento de Anselmo, nomeadamente a que nega que o conhecimento de Deus seja evidente para nós (&#8220;quoad nos&#8221;).]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[Tomás de Aquino]]></kwd>
<kwd lng="es"><![CDATA[Anselmo de Canterbury]]></kwd>
<kwd lng="es"><![CDATA[Prueba de la existencia de Dios]]></kwd>
<kwd lng="es"><![CDATA[Conocimiento natural de Dios]]></kwd>
<kwd lng="es"><![CDATA[Definición]]></kwd>
<kwd lng="en"><![CDATA[Thomas Aquinas]]></kwd>
<kwd lng="en"><![CDATA[Anselm of Canterbury]]></kwd>
<kwd lng="en"><![CDATA[Proof of the existence of God]]></kwd>
<kwd lng="en"><![CDATA[Natural knowledge of God]]></kwd>
<kwd lng="en"><![CDATA[Definition.]]></kwd>
<kwd lng="pt"><![CDATA[Tomás de Aquino]]></kwd>
<kwd lng="pt"><![CDATA[Anselmo da Cantuária]]></kwd>
<kwd lng="pt"><![CDATA[Prova da existência de Deus]]></kwd>
<kwd lng="pt"><![CDATA[Conhecimento natural de Deus]]></kwd>
<kwd lng="pt"><![CDATA[Definição]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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<name>
<surname><![CDATA[Royal]]></surname>
<given-names><![CDATA[Robert]]></given-names>
</name>
<name>
<surname><![CDATA[K. Minerd]]></surname>
<given-names><![CDATA[Matthew]]></given-names>
</name>
</person-group>
<source><![CDATA[Saint Thomas Aquinas Vol.1: the person and his works]]></source>
<year>2023</year>
<publisher-loc><![CDATA[Washington DC ]]></publisher-loc>
<publisher-name><![CDATA[Catholic University of America]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B27">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[Twetten]]></surname>
<given-names><![CDATA[David B]]></given-names>
</name>
</person-group>
<article-title xml:lang=""><![CDATA[To which &#8220;God&#8221; must a proof of God´s existence conclude for Aquinas?]]></article-title>
<person-group person-group-type="editor">
<name>
<surname><![CDATA[Houser]]></surname>
<given-names><![CDATA[Rollen Edward]]></given-names>
</name>
</person-group>
<source><![CDATA[Laudeamus viros gloriosos: Essays in honor of Armand Maurer CSB]]></source>
<year>2007</year>
<page-range>146-83</page-range><publisher-loc><![CDATA[Notre Dame, Indianda ]]></publisher-loc>
<publisher-name><![CDATA[University of Notre Dame Press]]></publisher-name>
</nlm-citation>
</ref>
</ref-list>
</back>
</article>
