Duboki srednji vek, onaj iz godina hiljadu dvestotih upoznao je najgušći zaborav, ali i sam osvit - potom ne- utrnule - Aristotelove misli. Jer je iza šeststoletnog muka i jednog arapskog posredovanja zatim, 1210. godine zabranjena, da bi (već) s Tomom Akvinskim (1225-1274) bila ona obilato i iznova tumačena u okviru jednog produbljenog filozofskog učenja, kome će se 1879. godine prikloniti zvanično katolicizam.
Tako, recimo, dok se erudicija srednjovekovlja iznova zaokupljala oko pitanja postoje li anđeli i je li njihova priroda telesna, ovde bi gotov odgovor bio da oni postoje - jer nalaže to stupanj u hijerarhiji bića - ali da su bestelesni, jer imaju karakter vrste. Jednako tako, dok Aristotel nije mogao da zna po čemu se Sokrat razlikuje od Kalije, Toma Akvinski će naći da jedna upravo materia quantitate signata („količinski određena materija"), kao izvestan unutrašnji poriv, ili načelo individuacije u telesnim supstancijama, obezbeđuje jedinkama posebnost i neponovljivu različitost.
Thomas Aquinas was an immensely influential philosopher and theologian in the tradition of scholasticism, known as Doctor Angelicus and Doctor Communis.
He was the foremost classical proponent of natural theology, and the father of the Thomistic school of philosophy and theology. His influence on Western thought is considerable, and much of modern philosophy was conceived as a reaction against, or as an agreement with, his ideas, particularly in the areas of ethics, natural law and political theory.
The philosophy of Aquinas has exerted enormous influence on subsequent Christian theology, especially that of the Roman Catholic Church, extending to Western philosophy in general, where he stands as a vehicle and modifier of Aristotelianism, which he fused with the thought of Augustine.
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