Fifty-plus years ago, Ralph McInemy's The Logic of Analogy characterized Francis Silvestri of Ferrara's doctrine of analogy
as a confusing hybrid of the thought of Thomas Aquinas and Thomas Cajetan.
This section explicates Avicenna's doctrine of analogy, especially as it pertains to such metaphysical notions as being (mawjiid) and existence (wujud).
Since we are concerned with Avicenna's doctrine of analogy, let us focus on the place of analogy within the intensional spectrum of names before considering Avicenna's subdivisions of analogy.
To conclude: I have presented an exposition of Avicenna's doctrine of analogy that elucidated the many ways that being and existence are said to be analogous.
This leads us to note one of the more controversial aspects of Gschwandtner's text, which is her claim that de facto, if not de jure, 'both (Marion's) theology and his phenomenology precisely are attempts to recover a new version of a doctrine of analogy
(with the notions of distance and the icon) and a quasi-Dionysian via eminentia' (129).
I argue that this is clearly an issue with the doctrine of analogy and the conception of being, and that as a matter of fact Johnson and Bracken mean very different things when they use these terms.
Johnson's essay on providence presupposes her earlier analysis of the doctrine of analogy where she provided a lucid and succinct overview of the notion in 20th-century theology featuring in particular the work of Rahner, Przywara, Hill, and Tracy.
00--In this short but intellectually dense book, Steve Long weighs in on a variety of fundamental questions regarding Aquinas' doctrine of analogy.
Last, he considers the implications of a right understanding of Aquinas' doctrine of analogy for an integral cooperation of faith and reason in the realm of sacred theology.
47) Etienne Gilson writes that "the Thomist doctrine of analogy
is above all a doctrine of the judgment of analogy" (Jean Duns Scot 101).
This paper argues that Aquinas' doctrine of analogy
must be understood against the background of his overall philosophy of being.
Moorow discusses the role that the doctrine of analogy
plays in Marion's reassessment, and partial retraction, of the controversial indictment of Aquinas that was presented in God without Being.
Rahner's doctrine of substance and Balthasar's doctrine of analogy
deconstruct the relativism in postmodernism's view of the singular, even as they develop a more extensive view of the singular for which some strains of postmodernism seem instinctively to be groping.
If we look to the familiar slightly older standard, the superb Encyclopedia of Philosophy edited by Paul Edwards and published in 1967 by Macmillan, we find that the opening volume too has no entry on analogy simply, but only one titled "Analogy in Theology," (1) whose author informs us that the doctrine of analogy was "developed to satisfy certain systematic demands within Christian theology," which is hardly true if we consider that "theology," discourse about that upon which the changeable universe depends in its being as such, was (along with "first philosophy"), one of Aristotle's two names for what only much later came to be called "metaphysics.
For while I well knew that the doctrine of analogy was developed by and after Aquinas in relation to the understanding possible for human beings of the dependency of the physical universe on a source for its existence throughout, an idea among others abbreviated into the term "God," I was also well aware of the fact that "analogy" for Aquinas and after referred to a phenomenon all but universally at play in human discourse, a phenomenon already singled out early in philosophy's long history with Aristotle's identification of being as that which is "said in many ways.