dunnettreader + aquinas   27

Hervé Serry - Saint Thomas sociologue ? 2094)- Cairn.info
Face à l’émergence de la sociologie comme discipline scientifique, l’Église catholique des années 1880-1920 et ses partisans dans les milieux intellectuels se mobilisent rapidement. L’école durkheimienne est ainsi controversée aussi bien par les instances cléricales que par des intellectuels laïques catholiques prolongeant leur action. Cette opposition s’arrime sur la volonté de forger une « sociologie catholique », dont la philosophie thomiste qui guide alors la doctrine officielle de l’Église serait le socle, afin de ne pas laisser le terrain du savoir sur le social aux opposants de l’Église. Méconnue, l’argumentation théorique et politique que développent les entrepreneurs de cette sociologie catholique, dont certains sont les héritiers de Frédéric Le Play, permet d’explorer l’élaboration, à l’époque où l’école française de sociologie s’impose, des fondements de certains schèmes de pensée qui, dans les sciences sociales, privilégient la « liberté » des individus contre les déterminismes sociaux. -- downloaded via iPhone to DBOX
anti-individualism  Counter-Enlightenment  intellectual_history  theology  social_theory  article  Catholics-and-politics  France  3rd_Republic  pre-WWI  Thomism  downloaded  laïcité  epistemology  scientific_method  human_nature  Aquinas  19thC  political_culture  Thomism-19thC  cultural_history  Papacy  Durkheim  anti-modernity  religious_history  intelligentsia  Fin-de-Siècle 
february 2016 by dunnettreader
Thibault Gess, review - Jean-Luc Marion : Sur la théologie blanche de Descartes (2009) - actu philosophia
Les éditions PUF viennent de republier peut-être le plus grand ouvrage de Jean-Luc Marion, à savoir Sur la théologie blanche de Descartes [1] qui, à partir d’un problème dont Ferdinand Alquié avait relevé toute la densité, celui de la création des vérités éternelles, trouve matière à mener une investigation en tout point remarquable sur les questions de l’analogie et de l’univocité de l’être, navigant brillamment entre Suarez, Mersenne, Galilée, Kepler, et bien d’autres. Il s’agit là d’un ouvrage à la fois d’histoire de la philosophie et de philosophie, tant la profondeur des analyses, et l’érudition déployée, éclairent d’un jour nouveau un moment historique de la pensée occidentale, mais aussi pensent philosophiquement certaines questions qui eussent pu sans cela demeurer soit théologiques, soit scientifiques : à cet égard, la discussion du procès de Galilée constitue un très grand moment de lecture philosophique d’un problème trop souvent réduit à une marque d’intolérance religieuse.
17thC  intellectual_history  French_language  Aquinas  16thC  foundationalism  books  Descartes  analogy  scholastics  imago_dei  Scotus_Dun  theology  reviews  from instapaper
february 2016 by dunnettreader
Sino Knuuttila - Medieval Theories of Future Contingents [updated 2015] | (Stanford Encyclopedia of Philosophy)
Related Entries
Auriol [Aureol, Aureoli], Peter | Boethius, Anicius Manlius Severinus | fatalism | free will: divine foreknowledge and | future contingents | Gersonides | Gregory of Rimini | Holkot [Holcot], Robert | modality: medieval theories of | prophecy
contingency  Boethius  modal_logic  logic  free_will  Cicero  divine_​omniscience  Aristotle  fate  Abelard  Aquinas  necessity  SCOTUS  Providence  prophecy  medieval_philosophy  future_contingents  God-attributes 
january 2016 by dunnettreader
Design Arguments for the Existence of God | Internet Encyclopedia of Philosophy
Table of Contents -- 1. The Classical Versions of the Design Argument -- a. Scriptural Roots and Aquinas's Fifth Way -- b.The Argument from Simple Analogy -- c. Paley's Watchmaker Argument -- d. Guided Evolution **--** 2. Contemporary Versions of the Design Argument. -- a. The Argument from. -- b. Irreducible Biochemical Complexity -- c. The Argument from Biological Information. -- d. The Fine-Tuning Arguments -- (i) The Argument from Suspicious Improbability -- (ii) The Confirmatory Argument. **--** 3. The Scientifically Legitimate Uses of Design Inferences. **--** 4.References and Further Reading -- downloaded pdf to Note
intellectual_history  ancient_philosophy  medieval_philosophy  17thC  18thC  19thC  20thC  philosophy_of_religion  theology  natural_religion  rational_religion  Newtonianism  creation  design-nature  God-existence  God-attributes  Aquinas  analogy  Paley  complexity  cosmology  cosmological-fine-tuning  intelligent_design  creationism  natural_philosophy  evolution  Bible-as-history  bibliography  downloaded 
august 2015 by dunnettreader
Originalism's Promise, and Its Limits by Lee J. Strang :: SSRN - 63 Cleveland State Law Review 81 (2014) (rev' June 2015)
University of Toledo College of Law -- In this Symposium Essay, I summarize originalism’s promise and limits. Part II succinctly explains originalism’s promise. Part III briefly describes originalism’s limits. Part IV then suggests that originalism’s limits contribute to its promise. -- PDF File: 20 -- Keywords: constitutional interpretation, originalism, nonoriginalism, normatively attractive, judicial capacity, Aristotle, St. Thomas Aquinas -- saved to briefcase
article  SSRN  US_constitution  constitutional_law  originalism  Aristotle  Aquinas  hermeneutics  judiciary  judicial_review  natural_law 
july 2015 by dunnettreader
Denis Larrivee and Adriana Gini - Neuroplasticity and the Reemergence of Virtue | Frontiers in Human Neuroscience 2014
Opinion ARTICLE - Front. Hum. Neurosci., 18 September 2014 | doi: 10.3389/fnhum.2014.00731 -- Is the philosophical construct of “habitus operativus bonus” compatible with the modern neuroscience concept of human flourishing through neuroplasticity? A consideration of prudence as a multidimensional regulator of virtue - Denis Larrivee1* and Adriana Gini2 - 1Educational Outreach Office, Catholic Diocese of Charleston, Charleston, SC, USA - 2Neuroradiology Division, Neuroscience Department, San Camillo-Forlanini Medical Center, Rome, Italy Unlike ancient Greece where personal virtue was the route to fulfillment, modern man typically seeks to improve human well-being by external means, in a process known as the medicalization of society. The apparent novelty of recent proposals in psychological theory to develop character strength, therefore, lies in their reemphasis on a personal implementation of positive values. Among the factors contributing to a new look at self-determination has been the capacity for the neural substrate to selectively alter itself via neuroplasticity. Indeed, the confluence of past and contemporary thinking may presage a consideration of neurobiological instantiation within which virtuous behavior may be enhanced in accord with principles governing neuroplastic change. But what are virtues and positive traits? And to what extent can these conceptions inform our growing understanding of the neural contribution to human behavior? -- full title is enormous, referring to Aquinas formula and written by at least one author committed to Catholic Thomism - discussion of Aristotle also -- downloaded pdf to Note
article  philosophy  ancient_philosophy  Aristotle  Aquinas  Thomism-21stC  moral_philosophy  mind  habit  neuroscience  cognition  plasticity  prudence  practical_reason  character  virtue  psychology  brain  brain-development  self-development  self-regulation  phronesis  bibliography  downloaded  EF-add 
november 2014 by dunnettreader
Lennon, Thomas M., Stainton, Robert J. (Eds.) 2008 The Achilles of Rationalist Psychology
Downloaded Introduction pdf to Note -- Series: Studies in the History of Philosophy of Mind, Vol. 7 -- newly written papers addressing each of the main contributors to the discussion of the Achilles. Despite the historical importance and intrinsic interest of the argument, very little has been written about it. *--* Contents. *--* Did Plato Articulate the Achilles Argument?. *-- Aristotle on the Unity of Consciousness. *-- The Neoplatonic Achilles. *-- The Unity of the Soul and Contrary Appetites in Medieval Philosophy. *-- Hume, Spinoza and the Achilles Inference. *-- Locke and the Achilles Argument. *-- The Reverse Achilles in Locke. *-- Cudworth and Bayle: An Odd Couple?. *-- The Achilles Argument and the Nature of Matter in the Clarke Collins Correspondence. *-- Leibniz’s ‘Achilles’. *-- Hume’s Reply to the Achilles Argument. *-- Kant and Mendelssohn on the Implications of the ‘I Think’. *-- Kant on the Achilles Argument. *-- William James and the Achilles Argument. *-- The Binding Problem: Achilles in the 21st Century.
books  intellectual_history  mind  mind-body  consciousness  perception  thinking_matter  materialism  soul  immortality  substance  Plato  Neoplatonism  Aristotle  Aquinas  Duns_Scotus  Ockham  Augustine  Descartes  Spinoza  Malebranche  Cartesian  Bayle  Locke  Clarke  Collins_Anthony  Leibniz  Hume  Kant  Mendelssohn  Fichte  cognition  neuroscience  psychology  natural_philosophy  metaphysics  rationalist  James_William  history_of_science  downloaded  EF-add 
july 2014 by dunnettreader
Jeremy Waldron - What is Natural Law Like? (2012) :: SSRN
NYU School of Law, Public Law Research Paper No. 12-27 -- “The State of Nature,” said John Locke, “has a Law of Nature to govern it, which obliges every one.” But what is “a law of nature”? How would we tell, in a state of nature, that there was a natural law as opposed to something else...? What form should we expect natural law to take in our apprehension of it? This paper argues three things. (a) John Finnis’s work on natural law provides no answer to these questions; his “theory of natural law” is really just a theory of the necessary basis in ethics for evaluating positive law. (b) We need an answer to the question “What is natural law like” not just to evaluate the work of state-of-nature theorists like Locke, but also to explore the possibility that natural law might once have played the role now played by positive international law in regulating relations between sovereigns. And (c), an affirmative account of what natural law is like must pay attention to (1) its deontic character; (2) its enforceability; (3) the ancillary principles that have to be associated with its main normative requirements if it is to be operate as a system of law; (4) its separability ...from ethics and morality, even from objective ethics and morality; and (5) the shared recognition on earth of its presence in the world. Some of these points — especially 3, 4, and 5 — sound like characteristics of positive law. But the paper argues that they are necessary nevertheless if it is going to be plausible to say that natural law has ever operated (or does still operate) as law in the world. -- Number of Pages: 21 -- downloaded pdf to Note
paper  SSRN  philosophy_of_law  political_philosophy  moral_philosophy  intellectual_history  17thC  18thC  19thC  IR  IR_theory  international_law  international_system  sovereignty  natural_law  positive_law  norms  Aquinas  Locke  Locke-2_Treatises  state-of-nature  enforcement  legal_validity  Finnis  downloaded  EF-add 
july 2014 by dunnettreader
Brian Bix - On the Dividing Line between Natural Law Theory and Legal Positivism :: SSRN - Notre Dame Law Review, Vol. 75, No. 5, Aug. 2000
The nature and location of the disagreement(s) between legal positivism and natural law theory has often been unclear, in large part because of the way each approach has been misunderstood by advocates for the other side. Many commentators assume that the two approaches disagree about whether immoral rules can have the status of law, but there is little evidence to support this view. Natural law theorists from Aquinas to Finnis have allowed that immoral rules are law (can have legal status), only that they are not law in its fullest sense (because such laws do not create moral obligations to obey them). The article concludes that the debate between natural law and legal positivism is joined elsewhere: regarding the meta-theoretical question of whether it is possible and valuable to have a morally neutral theory of law. Legal positivists advocate morally neutral theories, while natural law theorists like Finnis expressly or implicitly argue for a pervasively moral-evaluative theory of law, arguing that one can only understand a reason-giving practice like law against the background of what it would mean to give a good (legitimate, moral-obligation-creating) reason for action. A variation of the same argument is that one can only understand law within a (teleological) theory that gives a place for the moral ideal (justice) to which law strives. -- downloaded pdf to Note
article  SSRN  philosophy_of_law  legal_system  legal_theory  legal_history  intellectual_history  natural_law  positivism-legal  positive_law  Aquinas  moral_philosophy  values  obligation  reasons  reasons-externalism  action-theory  justice  legitimacy  downloaded  EF-add 
july 2014 by dunnettreader
Natural Law Theory: The Modern Tradition by Brian Bix :: SSRN
Posted 1999 - chapter in OXFORD HANDBOOK OF JURISPRUDENCE AND PHILOSOPHY OF LAW, Jules L. Coleman & Scott Shapiro, eds., Oxford University Press, 2002 -- The works of contemporary Natural Law theorists, including Lon Fuller, Michael Moore, Ronald Dworkin, and John Finnis, are discussed critically and their views are placed within the context of a tradition thousands of years old. In the summary of the broader context, the paper considers the connections and relationships between natural law theory and nature, God, natural rights, law, and legal positivism. The article also includes an extensive (but not exhaustive) bibliography. -- downloaded pdf to Note
chapter  books  SSRN  philosophy_of_law  legal_system  legal_history  intellectual_history  religious_history  ancient_philosophy  medieval_philosophy  Aquinas  moral_philosophy  natural_law  natural_rights  positivism-legal  positive_law  obligation  divine_command  sociology_of_law  nature  natural_religion  bibliography  downloaded  EF-add 
july 2014 by dunnettreader
Nathaniel Culverwell, An Elegant and Learned Discourse of the Light of Nature [1646], ed. Robert A. Greene and Hugh MacCallum - Online Library of Liberty
Nathaniel Culverwell, An Elegant and Learned Discourse of the Light of Nature, ed. Robert A. Greene and Hugh MacCallum, foreword by Robert A. Greene (Indianapolis: Liberty Fund, 2001). 07/11/2014. <http://oll.libertyfund.org/titles/900> -- An Elegant and Learned Discourse of the Light of Nature is a concerted effort to find a middle way between the two extremes that dominated the religious dispute of the English civil war in the seventeenth century. At one extreme end of the spectrum was the antinomian assertion that the elect were redeemed by God’s free grace and thereby free from ordinary moral obligations. At the other end of the spectrum was the Arminian rejection of predestination and assertion that Christ died for all, not just for the elect. Faced with the violence of these disputes, Nathaniel Culverwell attempted a moderate defense of reason and natural law, arguing, in the words of Robert Greene, that “reason and faith are distinct lights, yet they are not opposed; they are complementary and harmonious. Reason is the image of God in man, and to deny right reason is to deny our relation to God.” -- Culverwell clearly intended to respond to Francis Bacon’s call for “a temperate and careful treatise … which as a kind of divine logic, should lay down proper precepts touching the use of human reason in theology.” -- Although, unlike the Cambridge Platonists, he quotes or refers to Bacon’s writings frequently enough to indicate considerable knowledge and approval of the Baconian gospel, the spirit of the Discourse is basically at odds with Bacon’s plan for man’s intellectual progress. In his emphasis upon scholastic psychology and his indebtedness to Aristotle, Aquinas, and Suarez, as well as in his flourishing rhetoric and richly metaphorical style, Culverwell does not forward the Great Instauration.
books  etexts  17thC  intellectual_history  theology  natural_law  English_Civil_War  Cambridge_Platonists  Calvinist  antinomian  Presbyterians  Arminian  reason  revelation  faith  religious_belief  Aristotelian  Aquinas  Suarez  Bacon  moral_psychology  obligation  religious_culture  EF-add 
july 2014 by dunnettreader
Vernon J. Bourke - THE SYNDERESIS RULE AND RIGHT REASON | JSTOR: The Monist, Vol. 66, No. 1 (JANUARY, 1983), pp. 71-82
Vol. 66, No. 1, Right Reason in Western Ethics - didn't download - "synderesis" term from Aquinas - considerable discussion of Aquinas "avoid evil and do good" combines practical reason in sense of prudence and moral philosophy - disagrees with modern natural law types like Finnis
article  jstor  intellectual_history  moral_philosophy  practical_reason  prudence  Aristotle  Aquinas  Kant  natural_law  EF-add 
may 2014 by dunnettreader
Hans Blumenberg: Former Reflections Enduring Doubt - Waggish (2009)
Very interesting discussion of Augustine, the medieval attempt to overcome Gnosticism which fails (nominalism and Luther put burden of evil on God) - modernity avoids theodicy dilemma by placing emphasis on man striving to overcome in this world rather than withdraw and place hope in salvation. In effect, "presume not God to scan, the proper study of mankind is man" -- The Legitimacy of the Modern Age covers a lot of ground, but one of the central theses, and the one that bears little resemblance to most prior theories of history, is this one: "The modern age is the second overcoming of Gnosticism. A presupposition of this thesis is that the first overcoming of Gnosticism, at the beginning of the Middle Ages, was unsuccessful. A further implication is that the medieval period, as a meaningful structure spanning centuries, had its beginning in the conflict with late-antique and early-Christian Gnosticism and that the unity of its systematic intention can be understood as deriving from the task of subduing its Gnostic opponent."
Christianity  Early_Christian  gnostic  Augustine  medieval_philosophy  Aquinas  nominalism  theology  theodicy  Pope  Essay_on_Man  modernity  progress  conservatism  Blumenberg  Schmitt  EF-add 
april 2014 by dunnettreader
Special Issue on the Thought of Leo Strauss | JSTOR: The Review of Politics, Vol. 53, No. 1, Winter, 1991
The entire issue (12 articles and both book reviews) is on Strauss including noted Straussians of several generations(Tarcov, Pangle, Smith). Downloaded Gunnell on Strauss before the Straussians.
journal  article  jstor  intellectual_history  political_philosophy  ancient_philosophy  medieval_philosophy  Aquinas  Machiavelli  17thC  18thC  American_colonies  Early_Republic  Strauss  EF-add 
february 2014 by dunnettreader
Nicholas Rescher, Issues in the Philosophy of Religion, Reviewed by Laura Garcia // Notre Dame Philosophical Reviews (2007)
The opening chapter on "Faith and Belief" sets the theme for the entire collection, introducing Rescher's distinction between a doxastic approach to religion and an axiological approach. The doxastic perspective focuses on propositional beliefs, their interpretation, coherence, and justification, while an axiological inquiry focuses on what a person values or finds desirable. Both approaches concern themselves with how God is conceived, but with different ends in mind -- a doxastic inquiry asks what sort of God is being accepted or rejected, while axiology asks whether the existence of God (conceived in a particular way) would be a good or a bad thing, welcome or unwelcome..... Most important for Rescher's purposes, a committed doxastic atheist might still be an axiological theist, since it is notoriously difficult to prove something's nonexistence. Rescher argues in favor of a presumption of atheism vis-à-vis the doxastic question, assuming that in any question of fact the affirmative side is required to offer reasons or evidence. However, he includes under this description many kinds of evidence -- demonstrative, experiential, inductive, and even acceptance of a claim to revelation. Rescher spends little time on the doxastic question, moving quickly to his main focus on the value question. There is no similar presumption in favor of axiological atheism, he claims, since the focus here is not on what is true or false but on what one should wish to be true or false.
books  reviews  God-existence  philosophy_of_science  theology  science-and-religion  atheism  Aquinas  values  hope  James_William  EF-add 
january 2014 by dunnettreader
Kenan Malik - A BOOK IN PROGRESS [PART 18]: ALISDAIR MACINTYRE, ENLIGHTENMENT AND TRADITION | Pandaemonium August 2012
Abelard’s real renown was as the most brilliant philosopher and theologian of his age. His work was, however, highly controversial because it challenged orthodox opinion, particularly about the Trinity, which Abelard tried to derive through reason. Twice he was condemned for heresy, and twice he meekly accepted his condemnation. MacIntyre approves of both the condemnation and of Abelard’s submission to authority. Abelard and his principal accuser, the Cistercian abbot Bernard of Clairvaux, both agreed, MacIntyre suggests, ‘that the integrity of the life of enquiry requires such interventions by authority’. Abelard, like all heretics, had been driven by ‘pride of will’. Heresy, MacIntyre writes, ‘is always a sign of pride in choosing to elevate one’s own judgment above that of genuine authority’. What defines a tradition, and hence moral truth, is not just reason or dialogue or debate but ‘genuine authority’. The ‘open-endedness’ of MacIntyre’s traditions is clearly strictly circumscribed.

It was precisely the claim that truth could be defined by authority that philosophers began to challenge from the sixteenth century on, and that came to define the Enlightenment, a challenge without which, as Jonathan Israel observes, modern ideas of ‘universality, equality and democracy’ could not have emerged. In defending the authority of premodern traditions against the Enlightenment idea of autonomy, MacIntyre may be taking a stance against the subjectivity of moral claims that he so despises. But the question he never properly addresses is how those modern moral ideas with which he has great sympathy would ever have evolved at all had the authority of those premodern traditions not been challenged in the first place.
books  bookshelf  moral_philosophy  Catholics  Papacy  Aquinas  authority  tradition  Burke  Enlightenment  liberalism  secularism  virtue_ethics  EF-add 
december 2013 by dunnettreader
Kenan Malik - WHO NEEDS GOD? | Pandaemonium February 2012
What I want to concentrate on today, however, is on the first type of argument. And that is because for me, as it is for many other atheists, this is the primary motivation for my atheism – I simply do not see the necessity for God.

There are three kinds of reasons often given for the necessity of God. First, there is the claim that God is necessary to explain Creation and the maintenance of the cosmos. Second, that God is a necessary source of moral values; that without God we would fall into the abyss of moral nihilism. And third, that without belief in God, there can be no purpose or meaning to life. Let us look at each of these claims in turn.
intellectual_history  theology  atheism  God-existence  God-attributes  voluntarism  moral_philosophy  morality-objective  morality-conventional  Biblical_criticism  Bible-as-history  Aquinas  cosmology  EF-add 
december 2013 by dunnettreader
Carlos Fraenkel's "Philosophical Religions" Reviewed by Peter Gordon | New Republic
In a remarkable and important book, Carlos Fraenkel characterizes Lessing as one of the late exponents for an intellectual tradition of philosophical religion that stretches as far back as late antiquity. This is a tradition that united pagan thinkers such as Plato with Christians (Origen and Eusebius) and Muslims (Al-Fārābī and Averroes) and Jews (Philo and Maimonides) in a shared philosophical vision, according to which historically distinctive religions should not be understood in the literal sense. They must be interpreted instead in allegorical fashion, so as to grasp their higher and purely rational content. This allegorical content is far from self-evident. But those who are incapable of philosophizing, or have not yet arrived at the requisite intellectual maturity, are not lost: the historical forms of a given religion offer just the sort of moral and political instruction most of us need if we are to conduct our lives with virtue and for the common good. Only the philosopher will understand that the historical forms have an educative function
books  reviews  kindle-available  intellectual_history  ancient_philosophy  Plato  Aristotle  Judaism  Islam  Medieval  theology  Early_Christian  Spinoza  allegory  Biblical_criticism  Bible-as-history  Strauss  Enlightenment  Bolingbroke  monotheism  reason  Neoplatonism  Aquinas  scholastics  Deism  EF-add 
november 2013 by dunnettreader
Timothy C. Johnson - Reciprocity as the Foundation of Financial Economics | SSRN - Oct 2013
This paper argues that the fundamental principle of contemporary financial economics is balanced reciprocity, not the principle of utility maximisation that is important in economics more generally. The argument is developed by analysing the mathematical Fundamental Theory of Asset Pricing with reference to the emergence of mathematical probability in the seventeenth century in the context of the ethical assessment of commercial contracts. This analysis is undertaken within a framework of Pragmatic philosophy and Virtue Ethics. The purpose of the paper is to mitigate future financial crises by reorienting financial economics to emphasise the objectives of market stability and social cohesion rather than individual utility maximisation. -- Downloaded pdf to Note
paper  SSRN  economic_history  legal_history  economic_theory  Aristotle  Aquinas  Papacy  medieval_history  Renaissance  16thC  17thC  18thC  moral_philosophy  moral_economy  financial_innovation  probability  mathematics  commerce  risk  interest_rates  prices  pragmatism  virtue_ethics  downloaded  EF-add 
november 2013 by dunnettreader
Nathaniel Peters, review: Denys Turner, Thomas Aquinas - The Common Doctor for Common People | America Magazine Oct 2013
Nathaniel Peters is a doctoral student in historical theology at Boston College.

As Turner argues, Thomas’ theology is deeply Dominican, marked above all by a concern for preaching. The Summa is, after all, a curriculum designed for men who are studying so that they can proclaim the Word of God and administer the sacraments. It is academic, but its study is aimed at proclamation. Attendant to the concern for preaching is a concern for poverty, which allows the preacher to back up his words with his own life. For all its erudition, the Summa is theology that friars can take with them to care for the people of God.

Turner begins his exposition of this theology in what might seem like an odd way: He argues that Thomas is a materialist—a materialist not according to the contemporary reductive sense that matter is all there is, but in a richer sense that matter is capable of bearing immense meaning. Hence he argues that we know truths about God and ourselves from our intellect’s grasp of material, worldly objects.

In a similar way, Thomas argues that human beings are body–soul composites. Contra Plato and his followers, the soul is not “the center of gravity of personhood,” to use Turner’s term. For Thomas, the person is the body and soul together, and not just the soul’s rational faculties, but even its more vegetative and animal ones.
books  biography  reviews  theology  Aquinas  materialism  dualism  God-existence  God-attributes  EF-add 
october 2013 by dunnettreader
James R. Kelly, review: Denys Turner, Thomas Aquinas - Incomplete Philosopher | America Magazine Oct 2013
Thomas Aquinas, by Denys Turner, Yale University Press. 312p $28

James R. Kelly is emeritus professor of sociology at Fordham University in New York City.

Thomas’s philosophy aces the F. Scott Fitzgerald criterion that “the test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function.” In his own little paradox, Turner characterizes Thomas’s thought as combining both the Protestant either-or and the Catholic both-and.
books  biography  reviews  theology  Aquinas  EF-add 
october 2013 by dunnettreader
Reviews [series] of Brad Gregory, The Unintended Reformation « The Immanent Frame
Brad S. Gregory’s The Unintended Reformation traces the absence of any substantive common good—and the triumph of capitalism, consumerism, and individualism—to the long-term effects of the Protestant Reformation. Yet can the social and political ills of modern societies be understood as more or less direct, if unforeseeable, consequences of the Reformation? What is the contemporary import of thinking of modernity as the degradation of an earlier, more wholesome age? What sort of philosophical or theological premises underlie Gregory’s understanding of history, and how are political and socioeconomic factors to be incorporated into his account of modernization? We have invited scholars to respond to these and other questions, to evaluate Gregory’s thesis, and to offer their critiques of how his work might fit into broader historical patterns of interpreting the relationship of modernity to its past.

Series started with Clapper, September 2013. As of Pabst (Sept 24) all reactions have ranged from impressed with the scope of the intellectual history to attacking Gregory’s history as tenditious by omissions if not commissions, and for Gregory’s agenda (legitimating religious providentialism or metaphysics in historiographical evidence? or reimposing Catholicism (which? ) as politically and culturally authoritative? or just another anti modernity cri de coeur?) the reactions range from politely unenthusiastic to aggressively hostile.

Secular supercessionism and alternative modernity -Adrian Pabst

Get over it - Victoria Kahn

Has modernity failed? - Peter E. Gordon

The return of sacred history - Ian Hunter

An intended absence? Democracy and The Unintended Reformation - James Chappe
books  reviews  kindle-available  religious_history  intellectual_history  medieval_history  Renaissance  Reformation  Counter-Reformation  Enlightenment  Counter-Enlightenment  democracy  modernity  Aquinas  nominalism  secularism  modernization  common_good  pluralism  relativism  EF-add 
october 2013 by dunnettreader
Tracey Rowland - De Lubac's writings in English translations (as of 2002)
Possibly de Lubac's most famous work, The Mystery of the Supernatural is certainly the most controversal. Its purpose was to argue that the neo-Thomist understanding of the grace-nature relationship was based on a sixteenth century revision of classical Thomism, and in particular, that there is in reality no such thing as "pure nature". The intensity of the debates which followed culminated in Pope Pius XII's encyclical Humani Generis. De Lubac was temporarily asked by his Jesuit superiors to stop teaching and to give up his research in this field.... Both parties claim to be the authentic interpreters of St Thomas. This issue is not esoteric, since it is foundational for one's conception of natural law and hence jurisprudence, political philosophy, ethics in general, and most significantly, the "big issue" of how we deal with the cultures of modernity and post-modernity..... Schindler [de Lubac proponent] argues that "Catholics who persist in proposing a natural law doctrine severed from the data of Revelation, give us something very like the abstract nature that is the centrepiece of the Liberal establishment."
21stC  20thC  Catholics  natural_law  Thomism  Aquinas  revelation  books  postmodern  theology 
september 2013 by dunnettreader

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