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Extra info for Person and Being (Aquinas Lecture)

Example text

All being, therefore, is, by its very nature as being, dyadic, with an "introverted," or in-itself dimension, as substance, and an Page 16 "extraverted," or towards-others dimension, as related through action. Even though we have been stressing the relational aspect of being so far in this discussion, since it was underdeveloped in the Aristotelian-Thomistic tradition, it should not be forgotten that the aspect of substantiality, already well developed in this tradition, is indispensable, as the necessary grounding for relationality itself.

But since "every substance exists for the sake of its operations," as St. Thomas has just told us, being as substance, as existing in itself, naturally flows over into being as relational, as turned towards others by its self-communicating action. To be fully is to be substance-in-relation. " There is indeed a priority of dependence here: the second act is rooted in and flows from the first. Page 15 But this does not mean that this second act is secondary in importance, or purely accidental in the sense that the being could be a real being whether it expresses itself in action or not.

Thomas's understanding of what it means to be, we called attention to the dyadic structure of all real being: to be is to be substance-in-relation. , not as a part of any other being (though it can certainly be related to others); then it tends naturally to pour over into active self-communication with other real beings, generating relations, community, etc. We stressed especially this second aspect, as having been too long overlooked in St. Thomas for a Page 43 static view of substance. But we also warned that this self-communicating, relational aspect of being, important though it is, must not be cut off from its ontological root in the substantial or in-itself aspect of being, lest the whole fabric of reality collapse into the emptiness of purely relational being, as the Buddhists argue.

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