Aquinas

The mixing of water and wine in the Mass is intended to represent the union of human and divine natures in the person of Christ. See John F. Whealon, The Vatican II Weekday Missal (Boston: Daughters of St. Paul, 1975), 848.Google Scholar

For Scotus, it is only in the beatific vision that the human intellect is able to overcome its ignorance of the real individuality of a thing (haeccitas). See the Oxford Commentary on the Sentences, Book III, Dist. III, in Philosophy in the Middle Ages, 2nd edition, eds. Arthur Hyman and J.J. Walsh (Indianapolis, IN: Hackett, 1973), 630–631.Google Scholar

See Friedrich Nietzsche, The Birth of Tragedy, Section I in The Birth of Tragedy and Other Writings, eds. and trans. Raymond Geuss and Ronald Speirs (Cambridge: Cambridge, 1999), 14.Google Scholar

See Edward Lippman, A History of Western Musical Aesthetics (Lincoln: University of Nebraska Press, 1992), 3–9.Google Scholar

See Thomas Aquinas, Summa Contra Gentiles Book One: God, trans. Anton Charles Pegis (Notre Dame: University of Notre Dame Press, 1975), 72.Google Scholar

The regulative principles of reason which solve the antinomies tell us what to do (Immanuel Kant, Critique of Pure Reason, trans. Norman Kemp Smith [New York: Palgrave Macmillan, 2003]. A509/B537).Google Scholar

See Arthur Schopenhauer, The World as Will and Idea (abridged), trans. David Berman (London: Everyman, 1995), 162–172.Google Scholar

See Immanuel Kant, Critique of Judgement, trans. James Creed Meredith and Nicholas Walker (Oxford: Oxford University Press, 2007), 158 and 158n.Google Scholar

See Martin Heidegger, “The End of Philosophy and the Task of Thinking,” in Martin Heidegger: Basic Writings, ed. David Farrell Krell (San Francisco, CA: Harper, 1993), esp. 444–449.Google Scholar

See William Blake, “The Tyger,” in Blake: The Complete Poems, 3rd edition, ed. W.H. Stevenson (New York: Pearson/Longman, 2007), 221–222.Google Scholar

See Karl Popper, The World of Parmenides: Essays on the Presocratic Enlightenment (London: Routledge, 2012), 153 and 143n77.Google Scholar

See St. Augustine, Confessions I, 1 in St. Augustine’s Confessions: The Odyssey of Soul, trans. Robert J. O’Connell (New York: Fordham, 1989).Google Scholar

It is God who gives the act of existing to each created essence. See St. Thomas Aquinas, An Introduction to the Metaphysics of St. Thomas Aquinas, ed. and trans. James F. Anderson (Chicago, IL: Henry Regnery Company, 1953), 31–32.Google Scholar