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e versus essence. In this connection, Pegis comments:

There are not many philosophical aberrations that were

either inherited or developed by the thinkers of the

thirteenth century that St. Thomas does not trace to

the Platonic metaphysics, psychology and epistemology.

Whether the problem be the nature of God and the divine

goodness, the procession of creatures from God, their

constitution and unity, their causality and autonomy

under the creative causality of God, the unity and

economy of man's composite beingthe ultimate issue

for St. Thomas is Platonism because it is for him the

ultimate source to which the many and seemingly varied

positions of later thinkers were reducible. Nor are the

Platonic errors in these different domains

fundamentally many. They are basically one error . . .

in St. Thomas' estimation, errors of existence. If

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