EDISON P. DALISAY    GAS111-1A             

          My name is Edison P. Dalisay and I am 16 years old and I was born on September 5, 2001. I am currently enrolled in STI Sta. Rosa a SHS student under the General Academic Strand.I live in Butong Cabuyao City of Laguna. I have three older brothers and I am happy with my siblings because we are so close each other.My hobby is playing computer games because if I got bored I play computer games because I feel happy.My favorite food is Adobong Pusit because it delicious. My goal is to get a higher grades and also graduate in SHS.I am a friendly person because since grade 7 I always have many friends because I knew how to get along with others.

             I like watching horror movies because I love the creepy feelings that I got because it gives me excitement and I also like the unexpected happens because this is the best part of horror movies that you can scared, but it's invigorating.I don't like to watch  Drama's because it is uncool to me. I am so very thankful in myself because I know I am disciplined person because my parent raised me right. They taught me to believe in myself and have confidence on me.

“DO WHAT MAKES YOU HAPPY” All people deserves to be happy if they are poor, depressed or disabilities because we exist. Do what makes you happy because life is too short and we need to enjoy our beautiful moments in our life.In any moments you can die because death is everywhere and we need keep happy and do what makes you happy because me I want to bond with my family and friends because it makes me happy with them and I don’t waste my life in bad things like using drugs because I can caught by police and go in jail that can cause sadness. I believe people deserves to be happy because being sad is like living a slow and painful death everyday.

    

Philosophy in Greek word is Philos means love and Sophos is wisdom and that why Philosophia means is love of wisdom.One of the famous philosophers is St. Bonaventure and his famous philosophy is the "On Being and Essence". He never wrote the kind of introductions to the principles of metaphysics and natural philosophy that why Thomas Aquinas composed in his "On Being and Essence".

                                                                   

       as the Philosopher remarks in Book 1 of On the Heavens and the World, 1 and being and essence are the first things to be conceived by our understanding, as Avicenna declares in Book 1 of his Metaphysics, 2 in order to avoid falling into error about them, and to reveal their difficulties, we should see what are signified by the names of being and essence, how these are found in various things, and how they are related to the logical intentions 3 of genus, species, and difference.

        St. Bonaventure, known as "the seraphic doctor," was born at Bagnoregio, in the Lazio region of central Italy, in 1221. He received the name of Bonaventure in consequence of an exclamation of St. Francis of Assisi, when, in response to the pleading of the child's mother, the saint prayed for John's recovery from a dangerous illness, and, foreseeing the future greatness of the little John, cried out "O Buona ventura"-O good fortune!

 
        At the age of twenty-two St. Bonaventure entered the Franciscan Order. Having made his vows, he was sent to Paris to complete his studies under the celebrated doctor Alexander of Hales, an Englishman and a Franciscan. After the latter's death he continued his course under his successor, John of Rochelle. In Paris he became the intimate friend of the great St. Thomas Aquinas. He received the degree of Doctor, together with St. Thomas Aquinas, ceding to his friend against the latter's inclination, the honor of having it first conferred upon him. Like St. Thomas Aquinas, he enjoyed the friendship of the holy King, St. Louis.

 
           At the age of thirty-five he was chosen General of his Order and restored a perfect calm where peace had been disturbed by internal dissensions. He did much for his Order and composed The Life of St. Francis . He also assisted at the translation of the relics of St. Anthony of Padua. He was nominated Archbishop of York by Pope Clement IV, but he begged not to be forced to accept that dignity. Gregory X obliged him to take upon himself a greater one, that of Cardinal and Bishop of Albano, one of the six suffragan Sees of Rome. Before his death he abdicated his office of General of the Franciscan Order. He died while he was assisting at the Second Council of Lyons, on July 15, 1274.

            We should know that, as the Philosopher says in Book 5 of the Metaphysics, something is said to be a being [ens per se ] 6 in two different senses: in one sense, [only] those things [are called beings] that are sorted into the ten categories; in the other sense [calling something a being] signifies the truth of a proposition. And the difference between the two is that in the second sense everything can be said to be a being of which a [true] affirmative proposition can be formed, even if it posits nothing in reality; it is in this way that privations and negations are said to be beings, for we say that an affirmation is the opposite of negation, and that there is blindness in an eye. But in the first sense only that can be said to be a being which posits something in reality. 7 Therefore, blindness and the like are not beings in the first sense. So, the name “essence” [essentia] is not derived from “being” [ens] in the second sense (for some things are said to be beings in this sense although they do not have an essence, as is clear in the case of privations), but from “being” as it is used in the first sense.

     
           After distinguishing the two senses of being and pointing out that it is only beings in the primary sense that have essence, since essence is precisely the determination of an act of being signified by the term ‘being’ in this sense, Aquinas goes on to show that the essence of a material substance itself has to contain matter somehow. The reason why there has to be matter in their essence is that the essence of a thing is what is signified by the thing’s quidditative definition, the definition consisting of the thing’s genus and specific difference, which, in turn are definable further in terms of the more and more universal differences and genera, climbing up the Porphyrian tree. But in the last analysis any such definition of any material substance has to contain the difference ‘material’. Therefore, at least this part of all these definitions signifies matter somehow, and thus, the definition itself, which signifies the whole essence of the thing, signifies matter as a part of this essence.

   
           In this way, therefore, it is clear how essence and existence are in substances and in accidents, how they are in the composite and simple substances, and how the logical intentions are found in all, except in the First Principle, which is of infinite simplicity, to which therefore the notion of genus or species does not apply.

Credits to :

        Wikipedia

        Google Image

        https://plato.stanford.edu/entries/bonaventure/

        www.philosophers.co.uk/saint-bonaventure.htm

        https://www.britannica.com/biography/Saint-Bonaventure

                  Thanksss for reading God Bless!