In lieu of an abstract, here is a brief excerpt of the content:THE MUNUS OF TRANSMITTING HUMAN LIFE: A NEW APPROACH TO I-IUMANAE VITAE JANET E. SMITH University of Dallas Irving, Texas 'TIRE ONLY ACQUAINTANCE 1bhat most rea;ders have with the Latin of Humanae Vitae is the tit1le. It is likey that fow laymen and perhaps eV'en fow schofars make ire:ferenoe to the Latin text; indeed, it is ireported that I-Iumanae Vitae was originally composed in ltalian, and it seems that (...) aH available translations of the text al'e based primarily on the Italian V'ersion. But since the official text of Humanae Vitae is in Latin and since translations are necessa11ily deficient, we shouild not be surprised that the ava:ilahle translations fail to convey a:M the nuances of the official text. (Latin, of course, is tihe langua:ge in which all official documents of the Church are written.) This study seeks to show that attenti¥eness to certain words fa the Latin text, most particularly the word munus, uncovers important eonnections between Humanae Vitae and pe['spect[ves of the Church, perspectives particularly highlighted in the documents of Vatican II. It also seeks to show that the La.tin provides greater philosophical precision for certain key teaohings of the text, most particularly section 11: "each and every maritail act must remain open to proc11eation." It is ii.mportant to note that some of the crucial Latin words of the document cal'ry connotations tihat cannot possibly be captured ihy 1any one English word. Indeed, some of the words convey concepts and attitudes that are quite foreign to speak:iers of modern English; to convey the meaning of some terms requires a. fairly lengthy expl,ication of notions not immed :iate1ly and directly graspaible hy ail readers. Even to the reade[' of Latin, the text does not 'easily ~eld its secrets. The 385 386 JANET E. SMITH Latin of the document has no identifiahle souTee of reliabJe deoipherment; it is a kind of " modern " 0 1 r " Church " Latin, which is an odd comhinat~on of elassical Latin and the lang1uage the Ohurch ha:s deve1oped oveil.' the centuries. The method of translation employed here has invo1 lved consultation of classical and medieval dictionaries, reference to arguably rep-!l1esentative classical and medieval 1 authors, tracing of the word 'being ioonsidered through t1he documents of Vatican II, con- 'sideration of 1appearance of the word in other Church documents, cross-reference to other uses of the word within Huma,nae Vitae itself, and reference to the Italian" 1 original." 1 l In preparation for this article reference was made to six English translations : (a) the translation done by the NC News Service, made widely available by the Daughters of Saint Paul, Of Human Life (Boston, Mass.: Daughters of St. Paul, 1968), hereafter referred to as the "usual translation" and designated by HY; (b) the translation by the Catholic Truth Society printed in John Horgan, Humanae Vitae and the Bishops (Shannon, Ireland: Irish University Press, 1972), 33-53; this translation was modified and reprinted in (c) The Pope Speaks 13 (1969): 329-346, and in (d) the Vatican Press Office translation, " Encyclical Letter on the Regulation of Births " in Vatican II: More Post-Conciliar Doauments, ed. Austin Flannery, O.P. (Northport, N. Y.: Costello Publishing Company, 1982), 397-416; (e) the translation by Rev. Marc Calegari, S.J., Humanae Vitae (San Francisco: Ignatius Press, 1978), which has undergone a further, as of yet unpublished, revision. 'There is one translation (f) that was made entirely from the Latin, by Rev. A. J. Durand, Humanae Vitae: A New Translation (Bethlehem, Pa.: Catechetical Communications; no date given); it is, though, not widely available. Rev. Calegari, in private communication with this author, noted that the document was originally written in Italian, though the Latin text is the official text. He also stated that the modern language versions were made from the Italian text. My comparisons of the translations of Humanae Vitae with the Italian and the Latin versions indicate that Rev. Calegari is correct in saying that most modern versions are based on the Italian, though a few, most notably that by the Catholic Truth Society, have clearly made reference to the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE NON-INFALLIBLE MORAL TEACIDNG OF THE CHURCH T:HE CHURCH has always claimed the authority to each in the name of Christ. This authority is given to he Pope and to the Bishops in union with him. It is their duty to hand on the Christian message and keep it intact. The duty of the rest of the faithful is to follow this teaching. The Latin term used to express (...) this following is obsequium religiosum.1 This is not an easy term to translate into English but in general it has been taken to mean religious assent. The use of the word assent implies that it is the human intellect that is engaged. Following Church teaching is not just a matter of obedience to a superior or observance of law, that is, of acting in a manner in accord with some precept or legislation. Obedience and observance are basically a matter of the will and external execution of a command but do not necessarily imply intellectual engagement, at least on the level of assent. It is quite true that if obedience or observance are to be human acts at all, there must be an understanding of what is commanded. But it is possible to observe a law or command without agreeing with it. And it is execution primarily that obedience and observance of law call for. If one does what is commanded either by an authority or by law, he is fulfilling his basic obligation. He may or may not agree with the command given. In other words intellectual assent is not in itself the response called for by this kind of authority. In fact, intellectual assent as such is not and cannot be required by law. When it is given, it is the magis.2 1 Vatican II, The Church, n. 25. Documents of Vatican II, Austin Flannery, O.P. (New York: Costello, 1975) 379. 2 For a full treatment of intellectual obedience see the letter on the virtue of obedience of St. Ignatius Loyola, especially n. 9 ff. Rules of the Society of Jesus, (Woodstock: Woodstock Press, 1956) 65 ff. I 2 JOHN R. CONNERY, S.J. We do not mean to imply that agreement with a law or command is irrelevant. There is good reason to believe that continued observance or obedience is intimately related to agreement with a law or precept. Where there is conflict, observance may be very difficult, and may not survive at all. What we are saying is that a precept or a law aims primarily at performance, not at assent. Agreement will indeed be desirable, but as a guarantee of performance. In itself it is not a requirement of obedience or observance. But assent is the proper response to teaching. So teaching differs from a precept or a law in this respect. Obedience or observance is the response to the latter, and these may be given with or without intellectual assent. But when one is dealing with teaching, assent is called for. From the above it is clear that in claiming the authority to teach, the Church is claiming a power which even civil governments do not claim. Civil government has ruling or governing power; it makes no claim to teaching authority. So it cannot require intellectual assent to its demands. And the same is true of other human organizations, even those of a religious nature. Authorities in them may have ruling or governing power of some kind, but this is the limit of their authority. There are, of course, many teachers in our world. Anyone who imparts information or knowledge to another is a teacher. Ordinarily, however, the title is reserved to those who have a certain competence in the field in which they teach and are teachers by profession. The claim of the Church goes beyond this kind of teaching, even when the teaching is in the area of theology. It is the claim to teach in the name of Christ.3 This makes the teaching of the Church different from other teaching. It must be admitted that when one is dealing with teaching, especially moral teaching, more than an intellectual response is called for. Assent to teaching must... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE USE OF SCRIPTURE AND THE RENEWAL OF MORAL THEOLOGY: THE CATECHISM AND VERITATIS SPLENDOR 1 SERVAIS PINCKAERS, 0.P. L'Universite de Fribourg Fribourg, Switzerland T.HE SECOND Vatican Council ratified the biblical reewal that had prepared it. It truly gave Scripture back o the Catholic people and recommended it as " the very soul of sacred theology." 2 The Council invited theologians to show the inner coherence of the mysteries (...) of salvation proposed by the Scriptures. They were exhorted to make use of the teaching of the Fathers and to engage in speculative reflection, with St. Thomas as a guide, in order to search for the solutions to human problems in a manner suitable to contemporary man. In particular, the Council affirmed : Special care should be given to the perfecting of moral theology. Its scientific presentation should draw more fully on the teaching of holy Scripture and should throw light upon the exalted vocation of the faithful in Christ and their obligation to bring forth fruit in charity for the life of the world.3 The document on the formation of future priests published on February 22, 1976 by the Congregation for Catholic Education 1 This paper was presented at the Theological Consultation of American Bishops at the Pontifical North American College in Rome, September 12, 1994. The English translation was prepared by Sister Mary Thomas Noble, O.P. 2Dei Verbum 24; English translation by Liam Walsh,O.P., Vatican Council II, ed. Austin Flannery, O.P., revised edition, (Collegeville, Minn.: The Liturgical Press, 1992), 764. See 0Ptatam totius 16. s Optatam totius 16; English translation by B. Hayes, S.M., S. Fagan, S.M., and Austin Flannery, O.P., Vatican Council II, 720. 1 2 SERVAIS PINCKAERS, O.P. makes the directives in this conciliar text beautifully explicit and helps us to perceive its main lines. Notably, it states : In the past, moral theology exhibited at times a certain narrowness of vision and some lacunas. This was due in large part to a kind of legalism, to an individualistic orientation, and to a separation from the sources of Revelation. To counter all this,... it is necessary to clarify the method by which moral theology ought to be developed in close contact with Holy Scripture (n. 96). The Catechism of the Catholic Church and the encyclical V eritatis Splendor have each in its own way effected the reestablishment of the bonds between Scripture and moral theology. I propose to touch upon the principal points of this scriptural renewal in the teaching of moral theology. In order to get an idea of the novelty of these recent developments, a comparison will help. We shall look at the presentation of Catholic moral teaching given in the manuals which have served as textbooks in seminaries and which have oriented preaching and moral catechesis over the last four centuries, following the Council of Trent. These manuals developed and transmitted a certain systematization of moral theology based on categories which have become classic. Even those who criticize the manuals, proportionalists and consequentialists, for example, still use these categories. The moral theory of the manuals constitutes a common cultural base, one whose concepts and categories (for the most part connected with certain currents in modern philosophy such as Kantian ethics) have exercised a determining role in the relationship between the teaching of Christian ethics and Scripture. In our effort to delineate the principal elements of scriptural renewal proposed to us by the Catechism and the Encyclical, we shall examine six points: firstly, the use of Scripture; next, the great moral texts it offers us, the Decalogue, the Sermon on the Mount, apostolic catechesis, and the treatment of cases of conscience ; finally, we shall respond to the difficulty created by new ethical problems and by recent cultural changes. CATECHISM AND VERITATIS SPLENDOR 3 I. SCRIPTURAL QUOTATIONS We need only run through the moral section of the Catechism to see that Biblical citations are there far more numerous than in the manuals of former times. These citations appear even in the section titles, such as " Life in Christ" and " Life in the Spirit," taken from Saint Paul in order to describe the moral life. The table of... (shrink)

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

John Maynard Keynes was without doubt one of the most influential thinkers of the twentieth century. His work revolutionised the theory and practice of modern economics. It has had a profound impact on the way economics is taught and written, and on economic policy, around the world. The Collected Writings of John Maynard Keynes, published in full in electronic and paperback format for the first time, makes available in thirty volumes all of Keynes's published books and articles. This includes writings (...) from his time in the India Office and Treasury, correspondence in which he developed his ideas in discussion with fellow economists, and correspondence relating to public affairs. Arguments about Keynes's work have continued long beyond his lifetime, but his ideas remain central to any understanding of modern economics, and a point of departure from which each new generation of economists draws inspiration. (shrink)

The study of letters, by Norman Foerster.--Language, by J.C. McGalliard.--Literary history, by René Wellek.--Literary criticism, by Austin Warren.--Imaginative writing, by W.L. Schramm.--Notes.--Bibliography (p. 239-255).

Quality and service improvement (QSI) research employs a broad range of methods to enhance the efficiency of healthcare delivery. QSI research differs from traditional healthcare research and poses unique ethical questions. Since QSI research aims to generate knowledge to enhance quality improvement efforts, should it be considered research for regulatory purposes? Is review by a research ethics committee required? Should healthcare providers be considered research participants? If participation in QSI research entails no more than minimal risk, is consent required? The (...) lack of consensus on answers to these questions highlights the need for ethical guidance. Three distinct approaches to classifying QSI research in accordance with existing ethical principles and regulations can be found in the literature. In the first approach, QSI research is viewed as distinct from other types of healthcare research and does not require regulation. In the second approach, QSI research falls within regulatory guidelines but is exempt from research ethics committee review. In the third approach, QSI research is deemed to be part of the learning healthcare system and, as such, is subject to a different set of ethical principles entirely. In this paper, we critically assess each of these views. While none of these approaches is entirely satisfactory, we argue that use of the ethical principles governing research provides the best means of addressing the numerous questions posed by QSI research. (shrink)

Philosophy of Communication Ethics is a unique and timely volume that creatively examines communication ethics, philosophy of communication, and "the other.".

The focus of this dissertation is to identify, analyze, and critique what I take to be a fundamental contradiction between the ideal mission of the university to serve as the site for the pursuit of truth and the function of Traditionalist humanities curriculums. I argue that because nationalist education makes it nearly impossible for students to engage in the critique of ideology, nationalist education is antithetical to the university's mission. With anything less than the ability to engage in this critique (...) of ideology, there is no way that students can participate meaningfully in the ideal of the university. ;In the opening chapter I argue first, that the development and preservation of national culture stands in a dialectical relation to the preservation and contestation of national identity; second, that post-secondary education in the arts and humanities is largely education in the national culture; and third, that nationalism mediates the dialectical relation between national culture and national identity. In the second chapter I critique nationalism on the grounds that underlying every nationalist movement is a universalist project which denies the reality of complex personal identity formation. ;In the third chapter I show that the Traditionalist position seeks to support through curricular control nationalist versions of culture and identity. ;In the fourth chapter I critique Marx's and Mannheim's theories of ideology since they seek to devise methods for evaluating ideology through epistemic standpoints removed from the site of the production of ideology. And thus I conclude this chapter by asserting that in order to be a critic of ideology one must struggle with and acknowledge multiple and complex social identities. ;In the final chapter I defend the claim that nationalist education undermines the process of teaching students to be critics of ideology since such an education prevents students from engaging the complexity of the encounter between the knowing subject and the object of knowledge. Moreover, I argue that a decidedly non-nationalist multicultural education offers the possibility of developing heterogeneous group identity without the deleterious consequences invariably brought forth by nationalism. (shrink)

Contemporary society very often asks of individuals and/or corporate entities that they perform actions connected in some way with the immoral actions of other individuals or entities. Typically, in the attempt to determine what would be unacceptable cooperation with such immoral actions, Christian scholars and authorities refer to the distinction, which appears in the writings of Alphonsus Liguori, between material and formal cooperation, the latter being connected in some way with the cooperator's intention in so acting. While expressing agreement with (...) most of Alphonsus's determinations in these regards, Cooperation with Evil also argues that the philosophical background to these determinations often lacks coherence, especially when compared to related passages in the writings of Thomas Aquinas. Having compared the philosophical approaches of these two great moralists, Cooperation with Evil then describes a number of ideas in Thomas's writings that might serve as more effective tools for the analysis of cases of possible immoral cooperation. The book also includes, as appendixes, translations of relevant passages in both Alphonsus and Thomas. (shrink)

Written for non-specialists, this concise and accessible work by moral philosopher Kevin L. Flannery engages in a careful reflection of the moral issues of greatest importance in the lives of Christians today. After introductory chapters on the relationship between ethics and church teaching, and on the relevance of action theory--the study of the nature and structure of human actions--Flannery applies Aristotle's and Thomas Aquinas's theory of human action to the following topics: sexual morality, reproduction, killing and keeping alive, (...) cooperation in the evil acts of others, and conscience. The book treats a number of controversial issues, not so much because they are controversial, but because they usefully explain the philosophical principles underlying church teaching. Flannery considers, for example, whether it is moral for a spouse who has contracted a disease such as HIV or AIDS to make use of a prophylactic during sexual intercourse. Flannery also addresses whether it is moral for a politician to vote in favor of legislation that permits same-sex marriage, or for a family or doctor to withdraw nutrition and hydration from a patient in a vegetative state. A major theme discussed throughout the book is intention and its effect on the moral character of human acts. ABOUT THE AUTHOR: Kevin L. Flannery, S.J., professor of philosophy at the Pontifical Gregorian University in Rome, is author of many works on ethics and on the history of logic, including Acts Amid Precepts: The Aristotelian Logical Structure of Thomas Aquinas's Moral Theory (CUA Press). (shrink)

For this second edition, the editors have returned to Austin's original lecture notes, amending the printed text where it seemed necessary.

Ways into the Logic of Alexander of Aphrodisias is intended to give an overview of the logic of Alexander of Aphrodisias (fl. early third century A D). Since ...

Decisions about withdrawing or continuing life-sustaining treatments are often not made in a reasoned manner: those who must make the decisions are often not sure what would constitute an upright decision and, therefore, doubt the correctness of the decisions they have made or are about to make. Making use especially of what Thomas Aquinas says about omissions (i.e., omitting to do something), this article attempts to establish some principles regarding when and why one might (and might not) morally withdraw life-sustaining (...) treatments, regarding the grounds on which a family might resist a doctor's decision to withdraw treatment (or a doctor the family's wishes) and regarding other related issues. (shrink)

First published in 1962, contains the William James Lectures delivered at Harvard University in 1955. It sets out Austin's conclusions in the field to which he directed his main efforts for at least the last ten years of his life. Starting from an exhaustive examination of his already well- known distinction of performative utterances from statements, Austin here finally abandons that distinction, replacing it by a more general theory of 'illocutionary forces' of utterances which has important bearings on (...) a wide variety of philosophical problems. (shrink)

Although most natural law ethical theories recognize moral absolutes, there is not much agreement even among natural law theorists about how to identify them. The author argues that in order to understand and determine the morality (or immorality) of a human action, it must be considered in relation to the organized system of human practices within which it is performed. Such an approach, he argues, is to be found in the natural law theory of Thomas Aquinas, especially once it is (...) recognized that the logical structure of Aquinas's ethical theory is basically that of an Aristotelian science. In order to depict this structure and to explain how it bears upon the analysis of action, the author investigates a number of issues that have attracted the attention of Thomistic and Aristotelian scholarship. He examines the nature of practical reason, its relationship with theoretical reason, the derivation of lower from higher ethical principles, the incommensurability of human goods, the relationship between will and intellect, and the principle of double effect. The book will be useful to students and scholars interested in ethics, especially from an Aristotelian and/or Thomistic perspective. One appendix reproduces the Leonine text of the De malo (question 6), with facing English translation. Another appendix provides facing Latin text and English translation of the Summa Theologiae I-II (question 94, article 2). ABOUT THE AUTHOR: Kevin L. Flannery, S.J., author of many works on the history of logic--particularly Aristotelian logic--is dean of the faculty of philosophy and professor of the history of ancient philosophy at the Pontifical Gregorian University in Rome. PRAISE FOR THE BOOK: ""I know of no more careful and detailed study of Thomas's principle that the realms of theoretical and practical rationality are parallel. This principle is indeed central to an understanding of Thomas Aquinas's ethical thought, and Father Flannery examines its ramifications most perspicaciously. His book constitutes a valuable and important addition to the Thomistic literature. Father Flannery's writing is lucid, if not always extremely engaging, and his arguments are well supported by references to, and quotations from, the Aristotelian and Thomistic texts upon which they are based.""--The Medieval Review ""It would be hard to overstate the importance of this book at the present juncture of Thomistic studies.""--Ralph McInerny, University of Notre Dame ""... of interest and of great value mostly to specialists in Aquinas's ethics or moral theory more generally. Flannery presents complex matters clearly, and his explanations of the logical presuppositions of Aquinas's moral thought are always illuminating.""--Jean Porter, Theological Studies ""This is a significant work that belongs on the bookshelf of any serious student of Aquinas.... An important contribution to Thomistic studies.""--Irish Theological Quarterly ""This scholastic text will particularly appeal to thinkers interested in Aristotelian mathematics and logic and their practical integration into Thomistic natural law ethics. However, all natural law scholars must address the questions of context and method raised by Flannery's insights and his careful, precise textual analyses."" -- Beverly Whelton, Review of Metaphysics. (shrink)

Illuminating study of the ideas and influences of a near-forgotten American philosopher.

This chapter contains sections titled: Presocratics Plato Aristotle Hellenistic and Later Philosophy Works cited.

In applying statutory safeguards, the FDA must not regulate investigational new products so stringently that a life‐saving therapy is unavailable. But the agency must also protect dying patients from exploitation by unscrupulous or overzealous researchers. The balance between individual choice and public protection has been questioned in cases involving experimental AIDS drugs and an artificial heart.

This study of three central themes in the logic of Alexander of Aphrodisias, the greatest of the ancient Aristotelian commentators, provides insight not only into Aristotle's logical writings but also into the tradition of scholarship which they spawned.

This empirical study reports the implementation and assessment of service learning in management education. Principles of Management students worked in teams to support Campus Kitchens, a national program affiliated with colleges and universities, in recovering surplus food and delivering it to community members. Student perceptions regarding civic engagement and social responsibility, application of skills, and professional development were assessed. Two complete cycles of implementation and assessment are chronicled. The sample size for Cycle 1 was 123 students and for Cycle 2 (...) the sample size was 91 students. The authors describe how empirical as well as anecdotal data drove the changes made to improve the service-learning experience. (shrink)

(1993). Alexander of aphrodisias and others on a controversial demonstration in aristotle’s modal syllogistic. History and Philosophy of Logic: Vol. 14, No. 2, pp. 201-214.

McCoy and colleagues (2023) offer a reflective framework for data ethics and governance with several historical bioethics principles as a foundation. Their framework is one among a plethora of othe...

The book uses Zen Buddhism as the opening wedge for an extraordinarily wide-ranging exploration of consciousness.

Dans la théologie et la philosophie morales contemporaines, dans le monde anglophone, Germain Grisez apparaît comme une grande figure de ces dernières années. L'article présente une rapide rétrospective et de son œuvre. L'A. aborde les divers thèmes philosophiques, théologiques et moraux sur lesquels Grisez a bâti sa réputation . L'A. s'étend plus longuement sur le second tome d'une tétralogie inachevée : Living a Christian Life.

The author offers, first, an account of St. Thomas Aquinas’s Aristotelian-inspired understanding of the object of a moral act and of what morally that species contributes to the act of which it is a part. Then, with special (but not sole) attention to two passages in Aquinas cited frequently by the proponents of the new natural law theory—that is, Summa theologiae 2-2.64.7 and the commentary on Peter Lombard’s Sentences 2.40.1.2—the author argues that a close analysis of Aquinas’s remarks on objects (...) and intentions does not support the claim that the new natural law theory is Thomistic. National Catholic Bioethics Quarterly 13.1 (Spring 2013): 79–104. (shrink)