Results for 'Supernatural Virtue'

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  1.  73
    The Supernatural.David Cockburn - 1992 - Religious Studies 28 (3):285 - 301.
    The final chapter of Peter Winch's book on Simone Weil discusses Weil's idea of supernatural virtue. Weil uses this language in connection with certain exceptional actions: actions of a kind which are for most of us, most of the time, simply impossible. She is particularly struck by cases in which someone refrains from exercising a power which they have over another: in which, for example, someone refrains from killing or enslaving an enemy who has grievously harmed him and (...)
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  2.  16
    Growing in virtue: Aquinas on habit.William C. Mattison - 2023 - Washington, DC: Georgetown University Press.
    This book provides a Thomistic account of growing in virtue. That account requires a precise explanation of what habits are, why they are needed, and what they supply once possessed. The book begins with a technical analysis of habit based on the thought of Thomas Aquinas. That analysis supplies a foundation for the two central parts of the book. The author first offers an account on the attainment of and growth in acquired virtue, in dialogue with contemporary moral (...)
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  3. The Report of the Public Discussion at Stockport, Between Mr. John Bowes ... And Mr. Joseph Barker ... The Question for Debate: - "Are the Scriptures of the Old and New Testaments of Supernatural Origin and Divine Authority ; Are the Doctrines Conducive to Morality and Virtue?".John Bowes & Joseph Barker - 1855 - R. Bulman G. Gallie.
     
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  4.  15
    Virtue's Splendor: Wisdom, Prudence, and the Human Good.Thomas Hibbs - 2001 - Fordham University Press.
    In recent years, there has been a remarkable resurgence of interest in classical conceptions of what it means for human beings to lead a good life. Although the primary focus of the return to classical thought has been Aristotle's account of virtue, the ethics of Aquinas has also received much attention. Our understanding of the integrity of Aquinas's thought has clearly benefited from the recovery of the ethics of virtue.Understood from either a natural or a supernatural perspective, (...)
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  5.  21
    Supernatural Morality in Berkeley's Passive Obedience.Timo Airaksinen - 2020 - History of Philosophy Quarterly 37 (4):351-370.
    Berkeley's Passive Obedience presents a fragment of morality. Moral duties are dictated by divine natural laws that the good God gives to all people. This justifies morality but may not motivate right conduct. Only God's commands may properly motivate the agent. Morality guides people from this unhappy world to heaven and has political consequences, especially the citizen's duties of obedience and loyalty to a supreme political authority. Loyalty and obedience to God are virtues that earn eternal happiness. Berkeley is a (...)
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  6.  20
    The Insufficiency of Virtue: Macbeth and the Natural Order.Jan H. Blits - 1996 - Rowman & Littlefield Publishers.
    The first scene-by-scene philosophical study of any Shakespeare play, this book demonstrates why Shakespeare's poetic writings still arouse and sustain serious inquiry and reflection. Using a combination of philosophical rigor, political insight, and textual thoroughness, Jan H. Blits delineates the competing forms of virtue within Macbeth--the courageous public virtue of warriors like Macbeth and the internal Christian virtue evoked by Duncan. This new interpretation of Macbeth explains crucial paradoxes overlooked by previous scholars and will serve as a (...)
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  7. Natural Reason and Supernatural Faith.Thomas M. Osborne - 2018 - In Jeffrey Hause, Aquinas's Summa Theologiae : A Critical Guide. Cambridge University Press. pp. 188-203.
    Some philosophers seem to argue that faith is or should be produced by arguments, whereas others describe faith as non-rational or even irrational. In the Summa Theologiae, Thomas states that arguments and miracles can show that faith is reasonable, even though unaided reason on its own cannot produce an act of faith. The insufficiency of reason for faith is a necessary condition of faith’s freedom and merit. The explanation of this insufficiency lies in the formal object of faith, which makes (...)
     
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  8.  26
    Virtue and Grace in the Theology of Thomas Aquinas by Justin M. Anderson (review).Thomas V. Berg - 2023 - Nova et Vetera 21 (4):1421-1425.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Virtue and Grace in the Theology of Thomas Aquinas by Justin M. AndersonThomas V. BergVirtue and Grace in the Theology of Thomas Aquinas by Justin M. Anderson (Cambridge: Cambridge University Press, 2020), xiii + 327 pp.To ignore Aquinas's theological backstory to his account of the virtues—namely, his account of grace in its relation to human action—is to distort his account of the virtues. This is the very (...)
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  9.  30
    Vita spirituale e riflessione filosofico-teologica: Bonaventura e il paradigma francescano e antoniano della riedificazione mediante le virtù.Andrea Di Maio - 2008 - Revista Portuguesa de Filosofia 64 (1):73-103.
    Ponto de partida do artigo é a consideração de que o problema da relação entre Filosofia e Espiritualidade, ainda que problemático, é filosoficamente pensável e pode ser historicamente reconstruído. Com efeito, o artigo mostra de que modo o problema foi objecto de uma sistematização paradoxal, ainda que coerente e exemplar, por parte de S. Boaventura, cuja reflexão, tematizando a espiritualidade minorítica, radica em S. Francisco de Assis, ainda que também através da mediação de Santo António de Lisboa. Segundo S. Boaventura, (...)
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  10.  23
    Ethics as a Work of Charity: Thomas Aquinas and Pagan Virtue by David Decosimo.Travis Kroeker - 2018 - Journal of the Society of Christian Ethics 38 (1):199-200.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ethics as a Work of Charity: Thomas Aquinas and Pagan Virtue by David DecosimoTravis KroekerEthics as a Work of Charity: Thomas Aquinas and Pagan Virtue David Decosimo stanford, ca: stanford university press, 2014. 376 pp. $65.00 / $29.95If "debeo distinguere" represents the programmatic scholarly agenda for "prophetic Thomism," over against the more mystical narrative "exitus et reditus" itinerary of Dionysian Augustinianism, David Decosmio should be considered (...)
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  11.  2
    The Life of Virtue as an Act of Worship: On the Eucharistic Orientation of the Moral Life.Michael A. Wahl - 2024 - Nova et Vetera 22 (4):1399-1428.
    In lieu of an abstract, here is a brief excerpt of the content:The Life of Virtue as an Act of Worship:On the Eucharistic Orientation of the Moral LifeMichael A. WahlThe Second Vatican Council's sole mention of moral theology, which occurs in the decree on priestly formation Optatam Totius, consists in a brief but unmistakable call for its renewal (§16). The need for such renewal stems from the state of moral theology in the mid-twentieth century, dominated by the manualist tradition (...)
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  12.  2
    The Primacy of God: The Virtue of Religion in Catholic Theology by R. Jared Staudt (review).D. C. Schindler - 2024 - The Thomist 88 (4):685-688.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Primacy of God: The Virtue of Religion in Catholic Theology by R. Jared StaudtD. C. SchindlerThe Primacy of God: The Virtue of Religion in Catholic Theology. By R. Jared Staudt. Steubenville, Ohio: Emmaus Academic, 2022. Pp. xii + 409. $49.95 (hardcover). ISBN: 978-1-64585-167-7.Echoing and amplifying a theme from his predecessor, Benedict XVI was known for insisting that the deepest problem of our age, which has (...)
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  13. “Teach Me To Do What’s Right”: Faith, Hope, and Love as Post-Religious Virtues.A. G. Holdier - 2021 - Journal for Cultural and Religious Theory 20 (3).
    According to Thomas Aquinas, what distinguishes the theological from the cardinal virtues is the nature of their object: the latter aim at the natural excellence of humans, while the former direct us beyond ourselves to focus on the Divine. This paper considers the cinematic work of Drew Goddard — in particular, his 2018 film _Bad Times at the El Royale_ — as a post-religious response to Aquinas, insofar as it retains and re-presents Faith, Hope, and Love as valuable elements of (...)
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  14.  84
    New directions in ethics: Naturalisms, reasons and virtue[REVIEW]Soran Reader - 2000 - Ethical Theory and Moral Practice 3 (4):341-364.
    This paper discusses three topics in contemporary British ethical philosophy: naturalisms, moral reasons, and virtue. Most contemporary philosophers agree that 'ethics is natural' - in Section 1 I examine the different senses that can be given to this idea, from reductive naturalism to supernaturalism, seeking to show the problems some face and the problems others solve. Drawing on the work of John McDowell in particular, I conclude that an anti-supernatural non-reductive naturalism plausibly sets the limits on what we (...)
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  15.  28
    Violence, Vigilantism, and Virtue.Kelsey Granger - 2022 - Journal of the American Oriental Society 142 (4):915-934.
    While less common than narratives about their male counterparts, accounts of female avengers are scattered throughout Chinese literature and historiography. Nevertheless, despite being included in a variety of genres and modes of writing, the extant corpus of Tang and pre-Tang female avengers appear to share remarkably similar tropes, tensions, and outcomes. In this article, I will explore how three tensions are apparent across Tang and pre-Tang female avenger accounts through the case study of narratives about Xie Xiao’e 謝小娥, a woman (...)
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  16. From Determined Motion to Undetermined Will and Nature to Supernature in Aquinas.Eileen C. Sweeney - 1992 - Philosophical Topics 20 (2):189-214.
    This essay will focus on analogies drawn from Aristotle’s account of natural motion and change which Thomas Aquinas uses to construct responses and explanations of free choice and its characteristic act, i.e. creation for God, and acts of virtue for human beings. Though these analogies to natural change recur throughout the Thomistic corpus, my analysis will focus on their use in the Summa Theologiae, where they consistently bear the weight of Aquinas’s account of the divine and human will and (...)
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  17.  16
    An Italian View of the Debate on Virtue.Terence Kennedy - 1993 - The Thomist 57 (1):123-130.
    In lieu of an abstract, here is a brief excerpt of the content:AN ITALIAN VIEW OF THE DEBATE ON VIRTUE TERENCE KENNEDY, C.Ss.R. Accademia Alfonsiana Rome, Italy FATHER GIUSEPPE ABBA, S.B.D., professor of moral philosophy at the Pontifical Salesian University in Rome, has written two volumes of prime importance for the theory of the moral virtues. Although writing in Italian, he has entered into the thick of debate in other languages, especially English. The first, Lex et Virtus: Studi sull'evoluzione (...)
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  18.  32
    Aquinas and the Infused Moral Virtues by Angela McKay Knobel.Thomas M. Osborne - 2022 - Review of Metaphysics 76 (1):144-146.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aquinas and the Infused Moral Virtues by Angela McKay KnobelThomas M. Osborne Jr.KNOBEL, Angela McKay. Aquinas and the Infused Moral Virtues. Notre Dame, Ind.: University of Notre Dame Press, 2021. 214 pp. Cloth, $65.00This book is the first substantial English monograph on Aquinas's account of the infused virtues in many years, and the most significant treatment of the issue since Gabriel Bullet, Vertus morales infuses et vertus morales (...)
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  19.  59
    Review of Noretta Koertge (ed.), Scientific Values and Civic Virtues[REVIEW]Steve Fuller - 2006 - Notre Dame Philosophical Reviews 2006 (3).
    The movement of epistemic standards closer to moral virtue reflects a worrisome trend in the recent renascence of naturalism in philosophy that links access to truth with a deepening sense of the knower's history. While it is relatively harmless to insist that mastery of a scientific specialty requires training in certain techniques, it is more problematic (pace Kuhn) to insist that all such specialists share the same disciplinary narrative -- and still more problematic to require that they pledge allegiance (...)
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  20.  14
    Illuminating faith: an invitation to theology.Francesca Aran Murphy - 2015 - London: Bloomsbury Academic. Edited by Balázs M. Mezei & Kenneth Oakes.
    This textbook will give students a clear understanding of the connection between faith and reason. Illuminating Faith gives students a clear and accessible introduction to some of the major ways faith and the relationship between faith and reason have been understood within Western Christianity. In twenty-six short and easy to digest units it covers different accounts of faith beginning with Scripture, moving through the history of Christian thought, and ending with contemporary views. Along the way it explores some of the (...)
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  21. (1 other version)Moral principles and practice.G. J. MacGillivray - 1933 - New York,: Sheed & Ward.
    Man's ultimate end, by the Rev. Father James.--Free will and responsibility, by H. Pope.--The criteria of morality, by the Rev. Father James.--Law and its obligations, by T. Flynn.--Conscience, by B. Grimley.--The natural virtues, by H. Carpenter.--The supernatural virtues, by H. Carpenter.--Merit and demerit, by H. Pope.--Rights natural and civil, by T. E. Flynn.--The right to private property, by L. Watt.--Marriage and conjugal duties, by H. Davis.--The duties of parents, by H. Davis.--The purpose and authority of civil society, by B. (...)
     
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  22.  16
    Fe y persona.Juan Fernando Sellés Dauder - 1999 - Anuario Filosófico:797-837.
    The author, after reviewing Aquinas work and the Teachings of the Catholic Church about the cognitive statute of the virtue of Faith, argues, based on Polo's proposals on Anthropology, that is the «personal knowledge», that is, the knowledge at the level of the act of being, and not simply the «rational knowledge» what is elevated by the supernatural virtue of Faith, that God infuses in the «personal kernel» of the human being.
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  23.  17
    From Aquina's ciuitas perfecta to Quidort's perfecta multitudo. A 'Slight' Shift in Meaning.José Maria Silva Rosa - 2016 - Revista Española de Filosofía Medieval 23:23.
    According to Arendt and Habermas, the reinterpretation of Aristotle made by Thomas Aquinas, identifying politicus and socialis, has weakened the nature of classical Aristotelian politics by introducing in the polis relations and private interests that the Greeks had reserved for domestic space. Moreover, being the concept of societas in this context naturally Christian, the purpose of society is no longer self-sufficiency and acquisition of natural virtue, which allow us to live together in order to the good life, but requires (...)
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  24. Fe y persona.Juan Fernando Sellés - 1999 - Anuario Filosófico 32 (65):797-840.
    The author, after reviewing Aquinas work and the Teachings of the Catholic Church about the cognitive statute of the virtue of Faith, argues, based on Polo's proposals on Anthropology, that is the "personal knowledge", that is, the knowledge at the level of the act of being, and not simply the "rational knowledge" what is elevated by the supernatural virtue of Faith, that God infuses in the "personal kernel" of the human being.
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  25.  82
    The Shifting Prominence of Emotions in the Moral Philosophy of Thomas Aquinas.Stephen Chanderbhan - 2013 - Diametros 38:62-85.
    In this article, I claim that emotions, as we understand the term today, have a more prominent role in the moral life described by Thomas Aquinas than has been traditionally thought. First, clarity is needed about what exactly the emotions are in Aquinas. Second, clarity is needed about true virtue: specifically, about the relationship of acquired virtue to infused, supernatural virtues. Given a fuller understanding of both these things, I claim that emotions are not only auxiliary to (...)
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  26.  42
    Gratitude to God: Jonathan Edwards and the Opening of the Self.Kyle Strobel - 2021 - Scientia et Fides 9 (2):115-131.
    : The study of gratitude has become an increasingly important topic among psychologists to address the nature of human flourishing. Of more recent interest is how gratitude to God specifically functions within an account of human flourishing, with theologians seeking to provide a distinctively Christian account of the nature of gratitude. This article enters into the ongoing conversation by attending to Jonathan Edwards’s theological anthropology and development of natural and supernatural gratitude. In particular, Edwards’s anthropology includes within it an (...)
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  27.  4
    The Westminster Dictionary of Christian Ethics ed. by James F. Childress and John Macquarrie.Brian V. Johnstone - 1987 - The Thomist 51 (2):375-376.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 375 7he Westminster Dictionary of Christian Ethics. Edited by JAMES F. CHILDRESS and J mrn MACQUARRIE. Philadelphia: The Westminster Press, 1986. Pp. xvii + 678. $29.95. This is a second, revised edition of The Dictionary of Christian Ethics, prepared by John Macquarrie and published in 1967. This new edition follows Macquarrie's conception of a dictionary, but expands it. It includes several subject areas, basic ethical concepts, biblical (...)
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  28.  19
    Faith and Rationality: The Epistemological Foundations of Religious Belief Systems.Carlos Gómez - 2024 - European Journal for Philosophy of Religion 16 (3):377-393.
    He maintained that there are two main categories of truth: those that are a result of natural laws and those that are completely necessary since their opposite suggests contradiction. God can dispense solely with the latter rules, such as the law of human mortality. Although a doctrine of faith may conflict with second-type realities, it can never contradict first-type truths. Therefore, reason may not be able to completely understand an article of religion, even though it cannot be self-contradictory. Simply put, (...)
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  29.  52
    Amore, amicizia e carità in san Tommaso d'Aquino.Henryk Majkrzak - 2006 - Forum Philosophicum: International Journal for Philosophy 11 (1):119-129.
    This article addresses the problem of the understanding of love in St. Thomas Aquinas. For him love is the basis of ethics. He divides love into the natural, the sensual and the rational. In turn, rational love is divided into appetitive love and benevolent love. The latter is the basis of friendship, which is possible when such love is reciprocated. True friendship is based on virtue, and when her primary subject is God, the friendship becomes a supernatural (...)—that of charity. (shrink)
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  30.  26
    The Christian idea of man.Josef Pieper - 2011 - South Bend, Ind.: St. Augustine's Press.
    The Christian idea of man -- The idea of man in general -- The Christian idea of man and St. Thomas Aquinas's theory of virtues -- The true concept of virtue and the hierarchy of virtues -- Prudence -- Justice -- Courage and fear of the Lord -- Discipline and moderation -- Faith, hope, and love -- The distinction between a natural and supernatural ethos.
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  31.  27
    Natural theology.Brian Scarlett - 2001 - Sophia 40 (2):7-13.
    If the theological virtues are supernatural they must be said to be in some sense not natural. This suggests the possibility that they are not only not natural but positively unnatural, in that they postulate either an inhumanly high level of achievement or a divine takeover of human life. The solution proposed draws on Peter Forrest’s work inGod Without the Supernatural: A Defence of Scientific Theism, and suggests a naturalistic account of the virtues in question.
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  32. How not to attack intelligent design creationism: Philosophical misconceptions about methodological naturalism. [REVIEW]Maarten Boudry, Stefaan Blancke & Johan Braeckman - 2010 - Foundations of Science 15 (3):227-244.
    In recent controversies about Intelligent Design Creationism (IDC), the principle of methodological naturalism (MN) has played an important role. In this paper, an often neglected distinction is made between two different conceptions of MN, each with its respective rationale and with a different view on the proper role of MN in science. According to one popular conception, MN is a self-imposed or intrinsic limitation of science, which means that science is simply not equipped to deal with claims of the (...) (Intrinsic MN or IMN). Alternatively, we will defend MN as a provisory and empirically grounded attitude of scientists, which is justified in virtue of the consistent success of naturalistic explanations and the lack of success of supernatural explanations in the history of science (Provisory MN or PMN). Science does have a bearing on supernatural hypotheses, and its verdict is uniformly negative. We will discuss five arguments that have been proposed in support of IMN: the argument from the definition of science, the argument from lawful regularity, the science stopper argument, the argument from procedural necessity, and the testability argument. We conclude that IMN, because of its philosophical flaws, proves to be an ill-advised strategy to counter the claims of IDC. Evolutionary scientists are on firmer ground if they discard supernatural explanations on purely evidential grounds, instead of ruling them out by philosophical fiat. (shrink)
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  33.  59
    Theism and Explanation.Gregory W. Dawes - 2009 - New York: Routledge.
    In this timely study, Dawes defends the methodological naturalism of the sciences. Though religions offer what appear to be explanations of various facts about the world, the scientist, as scientist, will not take such proposed explanations seriously. Even if no natural explanation were available, she will assume that one exists. Is this merely a sign of atheistic prejudice, as some critics suggest? Or are there good reasons to exclude from science explanations that invoke a supernatural agent? On the one (...)
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  34.  7
    De regno O el trastorno tomista de la universalidad política.Rafael Esteban Gutiérrez Lopera - 2021 - Universitas Philosophica 38 (76):113-137.
    This study deals with the transformations of a number of topics of Aristotelian political philosophy provoked by their crossing with the Augustinian interpretation of Christian doctrine, promoted by Thomas Aquinas in his Treatise on the Kingdom. The following is a review of the place of the universality of politics in Aquinas’s text, which in Aristotle’s philosophy was linked to political naturalism and that in Thomist reception seems to tend towards a supernatural and divine scenario. In order to evaluate this (...)
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  35.  73
    From Civil to Political Economy: Adam Smith’s Theological Debt.Adrian Pabst - 2011 - In Paul Oslington, Adam Smith as theologian. New York: Routledge.
    The present essay contends that progressive readings of Smith ignore the influence of theological concepts and religious ideas on his work, notably three distinct strands: first, seventeenth- and eighteenth-century natural theology; second, Jansenist Augustinianism; third, Stoic arguments of theodicy. Taken together, these theological elements help explain why Smith’s moral philosophy and political economy intensifies the secular early modern and Enlightenment idea that the Fall brought about ‘radical evil’ and a ‘fatherless world’ in need of permanent divine intervention. As such, Smith (...)
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  36.  90
    Bioethics, law, and human life issues: a Catholic perspective on marriage, family, contraception, abortion, reproductive technology, and death and dying.D. Brian Scarnecchia - 2010 - Lanham, Md.: Scarecrow Press.
    Introduction -- Rational anthropology and the difference between persons and animals -- Human freedom and conscience -- The three moral determinants and doubts of conscience -- The principle of double effect and consequentialism -- Cooperation and scandal -- Virtues--natural and supernatural -- Sin and grace -- Revelation -- Reproductive technologies -- Homosexuality and same-sex marriage -- Contraception -- Abortion -- Marriage and family -- End of life issues -- Appendix A : Summary of Evangelium Vitae -- Appendix B : (...)
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  37.  17
    Dante and the Blessed Virgin.Ralph McInerny - 2010 - University of Notre Dame Press.
    __Dante and the Blessed Virgin __is distinguished philosopher Ralph McInerny's eloquent reading of one of western literature's most famous works by a Catholic writer. The book provides Catholic readers new to Dante's _The Divine Comedy _ with a concise companion volume. McInerny argues that the Blessed Virgin Mary is the key to Dante. She is behind the scenes at the very beginning of the _Commedia_, and she is found at the end in the magnificent closing cantos of the _Paradiso_. McInerny (...)
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  38.  40
    Knowledge and Faith in Thomas Aquinas (review).E. J. Ashworth - 1999 - Journal of the History of Philosophy 37 (4):673-675.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Knowledge and Faıth in Thomas Aquinas by John I. JenkinsE.J. AshworthJohn I. Jenkins. Knowledge and Faıth in Thomas Aquinas. Cambridge: Cambridge University Press, 1997. Pp. xv + 267. Cloth, $59.95.There is a strong tension in the thought of Thomas Aquinas. On the one hand, he is strongly naturalist. He insists that our cognition is rooted in sense-perception and that [End Page 673] it is normally reliable. He insists (...)
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  39.  9
    Nabokov's Gorgeous, Empty Shell.Inbar Graiver - 2023 - Common Knowledge 29 (3):398-399.
    Lucette's suicide left me indifferent. This time I knew it was coming, but years ago, when I first read Ada, or Ardor, I also felt relatively indifferent (apart from the element of surprise) to learn about her sudden death. I was aware of my indifference at the time and was surprised at my (non)reaction. It surprised me yet again in my recent rereading of the novel. Manipulating and withholding the reader's engagement with the text and empathy toward a character may (...)
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  40. Approaching awe, a moral, spiritual, and aesthetic emotion.Dacher Keltner & Jonathan Haidt - 2003 - Cognition and Emotion 17 (2):297-314.
    In this paper we present a prototype approach to awe. We suggest that two appraisals are central and are present in all clear cases of awe: perceived vastness, and a need for accommodation, defined as an inability to assimilate an experience into current mental structures. Five additional appraisals account for variation in the hedonic tone of awe experiences: threat, beauty, exceptional ability, virtue, and the supernatural. We derive this perspective from a review of what has been written about (...)
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  41.  64
    In the Upper Room.Timo Airaksinen - 2015 - Philosophy and Theology 27 (2):427-456.
    This paper describes Berkeley’s ethics and analyses its metaphysical presuppositions. His ethical though is based on the theological idea of virtue that means obedience to God’s will and, hence, all ethically relevant concepts contain a reference to God. Berkeley also says that happiness in this vale of tears is God’s gift to us and a reward of virtue in heaven. Happiness is a sign and criterion of virtuous conduct. Obviously this kind of supernatural ethics can work only (...)
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  42.  9
    Housing the Powers: Medieval Debates about Dependence on God by Marilyn McCord Adams (review).Zita V. Toth - 2024 - Journal of the History of Philosophy 62 (4):662-664.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Housing the Powers: Medieval Debates about Dependence on God by Marilyn McCord AdamsZita V. TothMarilyn McCord Adams. Housing the Powers: Medieval Debates about Dependence on God. Oxford: Oxford University Press, 2022. Pp. 240. Hardback, $80.00.Housing the Powers is a collection of eight interrelated articles by the late Marilyn McCord Adams (the fourth one coauthored with Cecilia Trifogli), pieced together as chapters of a book by Robert Merrihew Adams, (...)
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  43.  8
    Moral Purity and Persecution in History.Barrington Moore - 2000 - Princeton University Press.
    "Moore's provocative conclusion is that monotheism - with its monopoly on virtue and failure to provide supernatural scapegoats - is responsible for some of the most virulent forms of intolerance and is a major cause of human nastiness and suffering.
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  44.  27
    Complementary methodologies in the history of ideas.Maryanne Cline Horowitz - 1974 - Journal of the History of Philosophy 12 (4):501.
    In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 501 the practical problems of daily life by providing an explanation for misfortune and a source of guidance in times of uncertainty. There were also attempts to use it for divination and supernatural healing" (p. 151). Along these same lines, one should also cite a number of articles by Natalie Zemon Davis and, above all, the work of Robert Mandl 'ou. 17 To conclude these (...)
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  45.  34
    Divine Power and the Spiritual Life in Aquinas.Heather M. Erb - 2017 - Studia Gilsoniana 6 (4):527–547.
    The role of divine power in Aquinas’s spiritual doctrine has often been neglected in favor of a focus on the primacy of charity, the controlling virtue of spiritual progress. The tendency among some thinkers (e.g. Polkinghorne) to juxtapose divine love and power stems from the stress on divine immanence at the cost of divine transcendence, and from an evolutionary (vs. classical) view of God with its ‘kenotic’ theodicy. A study of the ways in which divine power grounds and directs (...)
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  46. The miracle of monism.John Dupré - 2004 - In Mario De Caro & David Macarthur, Naturalism in Question. Cambridge, Mass.: Harvard University Press. pp. 36--58.
    This chapter defends a pluralistic view of science: the various projects of enquiry that fall under the general rubric of science share neither a methodology nor a subject matter. Ontologically, it is argued that sciences need have nothing in common beyond an antipathy to the supernatural. Epistemically one central virtue is defended, empiricism, meaning just that scientific knowledge must ultimately be answerable to experience. Prima facie science is as diverse as the world it studies; and rejection of this (...)
     
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  47.  25
    Imaginings.Kelly James Clark - 2017 - European Journal for Philosophy of Religion 9 (3):17-30.
    In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms, there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican, are “beliefs that claim unique authority for some particular religious tradition in preference to all others”. According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according (...)
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  48. Conformed by Praise: Xunzi and William of Auxerre on the Ethics of Liturgy.Jacob J. Andrews - 2022 - American Catholic Philosophical Quarterly 96 (1):113-136.
    The classical Confucian philosopher Xunzi proposed a naturalistic virtue ethics account of ritual: rituals are practices that channel human emotion and desire so that one develops virtues. In this paper I show that William of Auxerre’s Summa de Officiis Ecclesiasticis can be understood as presenting a similar account of ritual. William places great emphasis on the emotional power of the liturgy, which makes participants like the blessed in heaven by developing virtue. In other words, he has a (...) ethics of ritual closely aligned with that of Xunzi. Xunzi’s writings on ritual illuminate and enrich one’s reading of the Summa de Officiis. But unlike Xunzi, William is not a naturalist with regard to ritual: although much of William’s language about the causal power of liturgy can be explained in Xunzian terms, Christian liturgy has an irreducible supernatural element. (shrink)
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    What’s the Good of Perfected Passion?Christopher-Marcus Gibson - 2021 - American Catholic Philosophical Quarterly 95 (2):249-270.
    I raise a difficulty for Thomas’s views on the passions I call the instrumentalizing problem: Can well-ordered passions contribute to good human activity beyond merely expressing or rendering more effective the independent work of intellect and will? If not, does that not raise the risk that we are merely handicapped angels? I develop a response by examining Thomas’s discussion of the filiae luxuriae, intellectual and volitional flaws arising from lust. I draw on Thomas’s understanding of one filia, blindness of mind, (...)
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    Jak być sprawiedliwym? Ryszarda Kilvingtona komentarz do Etyki Arystotelesa.El Jung - 2008 - Roczniki Filozoficzne 56 (2):117-129.
    The article presents Richard Kilvington’s interpretation of Aristotle’s views on the concept of justice. Richard Kilvington was a fourteenth century philosopher and theologian who commented on various Aristotle’s works including Nicomachean Ethics. Kilvington’s commentary on Nicomachean Ethics was composed in 1325-1326 at Oxford University. It contains, among others, a question Utrum iustitia sit virtus moralis perfecta, which is devoted to the concept of justice. In his investigations Kilvington always uses logic as a major analytical tool, and mathematics as a method (...)
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