Michel Haar argues that Heidegger went too far in transferring all traditional properties of man to being.

As all past philosophies superseded religion, their systems were established on the basis of comprehending a true human essence. As Marx pointed out, after first elaborating various concepts of religion, politics, morality, legal philosophy, and aesthetics, philosophers then kowtowed and became the slaves to those very concepts. Such a condition should be completely altered. From the time when Marx voiced these criticisms and placed "man" at the center of world history, while also pointing out that establishing the position of (...) the subject is proof of human freedom—that is, of human essence—and from the time when Marx emphasized that the real human world, including various social relations, ideological states, and the natural world "possessed by man," is the product of human creativity and a human manifestation formed in history and developed historically, and that man should and can emancipate himself from all that, all previous notions of the human essence became outdated and were no longer worth being seriously debated. From that time on, the philosophy of "man" has transcended the realm of speculative philosophy and gained unprecedented significance both in practice and in reality, and has become an active, initiating force in the modern socialist movement. (shrink)

The thesis of Haar's book is that Heidegger puts progressively more weight on the exclusive agency of being as his writings develop, whereas Haar holds that man should be recognized as having greater initiative. The book is a reading of the Heideggerian corpus, beginning with a significantly voluntaristic interpretation of Being and Time and ending with a study of later texts in which Haar claims human individuality risks total effacement.

Michel Haar argues that Heidegger went too far in transferring all traditional properties of man to being. Haar examines what is left, after this displacement, not only of human identity, but perhaps more importantly, of nature, life, embodiment—of the flesh of human existence. This sensitive yet critical reading of Heidegger raises such issues in relation to questions of language, technology, human freedom, and history. In doing so, it provides a compelling argument for the need to rethink what it means to (...) be human. (shrink)

Patientia, the virtue of enduring physiological pain, poses a problem for Roman elite masculinities. The male body is supposed to be unpenetrated, but when pain is inflicted the body is often cut and pierced. This paper looks at literary and philosophical representations of the moral exemplar Mucius Scaevola to see how Roman writers and philosophers deal with this dilemma.

... nos aeternos esse. (II, 252, 4) In his doctrine of the eternity of the human mind, Spinoza defines man. The meaning of man is realized in that ordering ...

The first part of the article (§§ 1-3) illustrates the critical relation the authors establish with the leading figures of philosophical anthropology in terms of their engagement with “world-openness” (Weltoffenheit). This notion cannot be reduced to the objectivity that confronts man as a spiritual being, as in Max Scheler, but rather makes it possible to grasp the limits of distancing objectification; in Arnold Gehlen, the coercion to action derived from the indeterminacy of man’s relation with the world is not sufficient (...) to comprehend the role of culture for the constitution of the human animal itself; and with the biological means utilized by Helmuth Plessner it is not possible to account entirely for the human capacity to establish relations by means of society. Historical anthropology, as the second part (§§ 4-5) of the article shows, aims to respond to such deficiencies by bringing to light the numerous historical and cultural forms of openness to a plurality of worlds. Freeing itself of any abstract and binding anthropological norm that claims to define the essence of man, historical anthropology investigates human structures and phenomena through a series of transdisciplinary studies centering on themes such as the body, ritual, mimesis and the performative dimension in its entirety, performance and performativity. (shrink)

book 1. God.--book 2. Meditation.--book 3. Nothingness.--book 4. Death.--book 5. The nature of man.--book 6. Time.--book 7. Philosophical fantasies.--book 8. Ego.--book 9. The cosmic drama.

“Know thyself!” This dictum in the Upanishads is also that of the Greeks 2000 years later. But what is meant by “know” and by “self” is different. The Biblical counsel, “Know thyself as created in the image of God,” also reminds us that man’s conception of himself is influenced by his conception of his relation to his ultimate environment. In fundamental terms, there is no East and West when reflective men ask: What is the essence of man? I cannot (...) in this paper pay adequate respect to certain historic approaches to the answer, but they are in mind as I develop a personalistic, temporalistic view of man. (shrink)

This edited collection of original research represents the first substantial English-language overview of the current in late Soviet philosophy known as the 'activity approach'.

Until recently, Feuerbach seemed to be a minor footnote in the history of nineteenth century secular and theological development. He was known best because of the interest in those who attacked him. But with the recent concern with the varieties of "radical" theology and the fascination with the intellectual climate of the early Marx, many thinkers have been taking a fresh look at Feuerbach himself. Much of what is "new" in theology as well as atheism is to be found in (...) Feuerbach. Not only does Feuerbach reaffirm the thesis of his The Essence of Christianity—that the "truth" of theology is anthropology whereby "God" turns out to be a name for ideals rooted in man's nature, he now declares that what really motivates the Christian in his belief in God is self-love. There is a helpful introduction by Cherno locating this work in Feuerbach's development and sketching the main stages of its argument.—R. J. B. (shrink)

One of the fundamental struggles in corporate social responsibility (CSR) is the uncertainty and inherent contradictions that stem from a company being an individual legal entity and a community of persons. The authors contend that CSR has departed from the essence of “social responsibility.” The paper is a commentary on CSR, presented as two frameworks rooted in individualism—The Merchant Trade (the strategic view of CSR) and The White Man’s Burden (self-righteous CSR heroism that assumes the shackles of responsibility normally (...) offered by others). Both, however, contradict the essence of “social responsibility” pitting individual against community, business against society, and economic needs and realities versus ethical reflection. The authors present a model that advocates a more moderate and realistic approach to CSR that goes back to the essence of social responsibility. (shrink)

"Originally published in 1845, this digest of thirty lectures by one of Germany's most influential humanist philosophers extends the critique expounded in The Essence of Christianity (1841) to religion as a whole." The main thrust of Feuerbach's analysis of religion is aptly summed up in the original subtitle to this work: "God the Image of Man. Man's Dependence upon Nature the Last and Only Source of Religion." Feuerbach reviews key aspects of religious belief and in each case explains them (...) as imaginative elaborations of the primal awe and sense of dependence that humans experience in the face of nature's power and mystery. Rather than man being created in the image of God, the situation is quite the reverse: "All theology is anthropology," he says, and "the being whom man sets over against himself as a separate supernatural existence is his own being.". (shrink)

Granted that God may exist, how may God be defined in our time? Addressing this issue Benjamin Farley explores a variety of belief systems, Western and Eastern, religious and skeptical. Taking an approach that is both critical of religion as well as sympathetic, Farley refuses to shy away from hard questions or to dismiss constructive answers that speak to the human condition. He distinguishes human "intellectual ascent" towards God from humankind's "innate and inner sense" to know and relate to the (...) living God, demonstrating the efforts and rewards of both approaches in Christianity, as well as in Hinduism, Buddhism, Taoism, and Zen. Alongside these more obviously "religious" approaches, Farley reviews the methodologies and findings of today's greatest scientific minds, including skeptics such as Hawking, Dawkins, and Wilson, as well as their skeptical forerunners of the past. He argues that belief in God can no more ignore the scientific truth about the universe than science can dismiss the spiritual yearnings and hunger of humanity for purpose, meaning, and its inescapable sense of the presence of God. (shrink)

ABSTRACTThis article pursues the question of the essence of Europe. It does not lie in the religious, cultural and geographical demarcations, but in the openness towards the other. The particular contribution of religion in this could lay in its apocalyptic tradition. This must not be understood as a violent end of history beset by fear. Rather it means the end of all virtual images and identities which serve to mask the fundamental vulnerability of man.

Lullus' conception of man is expressed in his definition of man as "animal/ens homificans". It is based on the augustinian understnding of being and is articulated in his dctrine of correlatives, determinig triadically every substance, consisting of the ability of activity, the active and the activity. Thus evry substance is understood as a substantial relation. From the definition of man as "animal/ens homificans" it results that the man creates himself throuhg activity, vhich brings him closer to the abstract essence (...) of his species, namely in his striving at moral perfection. Thus he humanizes the whole universe, aiming at the the human unity and the unity with the universe. This interpersonal aspect is embodied in a modified definition of man as "animl homificans interpersonale propter animam rationalem suam". (shrink)

The article is devoted to philosophical anthropology in the works of Russian religious thinkers of the 20 th century during their period of emigration. The author conducts a comparative analysis of the main approaches to understanding human nature and its image in the philosophy of Russia abroad. The article identifies a common direction in the development of anthropological concepts, despite individual differences in the views of Russian religious philosophers. The review and analysis begin with the personalism of N.A. Berdyaev, who (...) considered the problem of man to be central to philosophy. In his work The Fate of Man in the Modern World, Berdyaev offered a personal understanding of the new epoch of the 20 th century and proposed his own project of Christian anthropology. His intellectual ally, B.P. Vysheslavtsev, in the book The Ethics of Transfigured Eros, developed an interpretation of anthropological ideas based on an original understanding of the conscious and unconscious in man. Vysheslavtsev extended his ethical framework by introducing the concept of self-knowledge, which he considers the essence of a creative personality. The article further examines the book Reality and Man by S.L. Frank, which provides a comprehensive view of this philosopher’s anthropological beliefs. The foundation for Frank’s anthropology is the idea of personal being, which has been substantiated and developed in Christian thought. L.P. Karsavin developed anthropology from the perspective of the philosophy of all-unity, understanding individual personality as dependent on higher (“symphonic”) personalities. He fully incorporated the doctrine of personality into the metaphysics of all-unity, in which the Trinity serves as the main principle in the development of the entire created world. The last section of the article delves into an analysis of anthropological ideas as presented in the works of V.V. Zenkovsky. In his work Principles of Orthodox Anthropology, Zenkovsky built his argument on the image of God found in human consciousness and justified an anthropological ideal grounded in church doctrine and Orthodox theology. According to the author of the article, all the considered thinkers of Russia abroad recognized the significance of philosophical anthropology and the need for its further substantiation in the context of the Christian worldview. (shrink)

In the present essay, imagination and its effects on the foundations of human life and thought, particularly those pertaining to desire and motivation, are investigated. It is then argued that the human as we know it cannot exist without imagination, and as such, it is an integral part of the self.

In this essay, a translation into English of Martin Heidegger's paper Hölderlin and the Essence of Poetry, Paul de Man demonstrates his significant engagement with the work of Heidegger. He considers Johann Christian Friedrich Hölderlin's five key-passages on the subject of poetry, suggesting that the order in which these passages appear as well as the inner coherence that links them together will reveal the essence of poetry. He first comments on Hölderlin's claim that poetry is ‘the most innocent (...) of all crafts’ and goes on to discuss the four other key-passages: ‘Therefore, man was given language, the perilous of all blessings... that he bear witness to what he is... ’; ‘There is much that men have experienced. They have called the many of the heavenly by name, since we are an exchange of words, and one can hear from another’; ‘The poets found what will endure’; ‘With merit, and yet poetically, man dwells on this earth’. (shrink)

Martin Heidegger's explication of Pindar's assertion that ‘to glorify was the essence of poetry’ puts it quite well. He tells us that for Pindar the word does not derive its force from what is already complete in itself. For then man would be glorifying what is already glorious, that which already has the power to impress men. At best the word then would denote an acknowledgment or a confession of being impressed. Instead, he insists, the word denotes the power (...) of making to appear, or to extol a place. 1. (shrink)

Religious identity as a collective and / or individual awareness and experience of belonging to a particular religious community on the basis of common beliefs, religious practices, beliefs, traditions, values is one of the main identities inherent in man. It is this identity that is at the root of both the traditional and the new forms of identity, shaping the person's perception of himself, his place in society and society itself.

Though it is acknowledged that Nietzsche read Ludwig Feuerbach, little attention has been given to the significance of Feuerbach’s anthropological re-imagination of religion for the trajectory of Nietzsche’s own vision for liberated humanity, the Übermensch. For Feuerbach, the Christian religion represents a form of wish-fulfillment and subconscious worship of the human being as divine, where many of the presuppositions of orthodox Christianity (monotheism, human fallenness, other-worldliness, etc.) only impede human flourishing. The acknowledgement of the psychological damage wrought by the scheme (...) and implications of Christian metaphysics is, for Feuerbach and Nietzsche alike, a necessary step in liberating humans from their own self-imposed shackles and enabling the human spirit to actualize its latent potentialities. This paper aims to identify Feuerbachian themes that Nietzsche appropriates for his own purposes in Thus Spake Zarathustra, attending to Nietzsche’s early reading of Feuerbach’s The Essence of Christianity (1841) during a key period of his intellectual development (1861–1863), and arguing that Feuerbach’s impact on Nietzsche is far more subtle and profound than commonly recognized. (shrink)

Most of Heidegger’s readings of early and classical Greek texts are unconventional by traditional philosophical and philological standards. The present reading of Plato is no exception. Heidegger suggests that the “essence of truth is what first allows the essence of man to be grasped” and “the man whose liberation is depicted in the allegory is set out into the truth.” But since such “setting out” is the very “mode of his existence, the fundamental occurrence of his Dasein,” the (...) allegory is not chiefly about the essence of truth but, as already noted, rather about “an occurrence happening ‘in man’, that is, in his history”. The real novelty of Heidegger’s reading, however, is his conclusion that the “decisive result of the interpretation of the cave allegory... [is] the insight that the question concerning the essence of truth as unhiddenness must be transformed into the question concerning untruth”, that is, “that untruth belongs to the essence of truth”. For this reason Heidegger’s course takes a turn to a passage in the Theaetetus, which he dramatically characterizes as “that stretch of the road of the question concerning untruth which, for the first and last time in the history of philosophy, Plato actually trod”. While the dialogue is generally taken to be about knowledge, for Heidegger it is about untruth. (shrink)

In this essay, a translation into English of Martin Heidegger's paper Hölderlin and the Essence of Poetry, Paul de Man demonstrates his significant engagement with the work of Heidegger. He considers Johann Christian Friedrich Hölderlin's five key-passages on the subject of poetry, suggesting that the order in which these passages appear as well as the inner coherence that links them together will reveal the essence of poetry. He first comments on Hölderlin's claim that poetry is ‘the most innocent (...) of all crafts’ and goes on to discuss the four other key-passages: ‘Therefore, man was given language, the perilous of all blessings... that he bear witness to what he is... ’; ‘There is much that men have experienced. They have called the many of the heavenly by name, since we are an exchange of words, and one can hear from another’; ‘The poets found what will endure’; ‘With merit, and yet poetically, man dwells on this earth’. (shrink)

"Philosophical anthropology" is a special and extremely comprehensive branch of the history of world science and modern philosophical thought in general. Philosophical anthropology is an important branch of Western philosophical and social thought. Philosophical anthropology, which took its historical roots from ancient Greek philosophy, existed in the later periods of the history of philosophy, acquired a new meaning in German classical philosophy, and became a special trend in the history of philosophy starting from the beginning of the 20th century, is (...) also, in general, a new philosophy of man. It is a philosophical teaching that includes the results of various systems of knowledge about the nature and existence of man in the 20th century Western Europe, mainly in German-language philosophy. In a broader sense, philosophical anthropology is a scientific system consisting of a set of philosophical ideas, concepts, and teachings that focus on man and aim to study him. Philosophical anthropology, which emerged in the late 1920s as a result of Max Scheler's philosophical teaching and was considered a new direction in the history of thought, developed as a branch of non-classical philosophy. (shrink)

Man will never be virtuous, until his interests instruct him to be so. So long as these shall even so much as seem opposed to his virtue, he will inevitably pursue the former and renounce the latter. That which must be done, is to clear from his mind the horrible mists and fogs of prejudice--bid him no longer worship the cold prescriptions of policy, for the warm principles of justice--to free his soul from the fetters of authority--to remit and exalt (...) him to himself--to let him seek, by the light of his conscience alone, in the joyous, genial climate of his own free spirit, for all the rules of his conduct. Then, and not till then, will he be virtuous and happy.--(PsycINFO Database Record (c) 2008 APA, all rights reserved). (shrink)

Man's relation to culture is not limited simply to knowing it. There are other modalities of this relationship. For one, man in some way lives in culture, he exists in it, even if for some time he does notwardrealize this. Second, he participates in one way or another in the process of forming it, he creates it. Only later does culture become an object of knowledge for him. What makes him study and understand culture if previously he had gotten along (...) without it? Why, in general, does knowledge of culture appear? It is necessary to distinguish between the history of culture, the roots of which are in the distant past, and the history of the knowledge of culture, the source of which is man's discovery of culture. Why and when did this discovery occur? (shrink)

These lectures, translated for the first time in English, provide the best English source for Feuerbach's mature position. The style of these lectures is informal and clear. Feuerbach escapes the excesses of polemic that are characteristic of many of his earlier works. Feuerbach no longer restricts himself to Christianity but extends his analysis to nature religions, arguing that all religions are grounded in man and nature. The projection theory of God, the claim that the foundation of religion is a feeling (...) of dependency, and the pointing toward an activist solution to the problem of religion, are themes that are clearly delineated here. He concludes by summarizing his task of transforming "friends of God into friends of man, believers into thinkers, devotees of prayer into devotees of work...." While the translation is excellent, the book lacks a badly needed introduction. There is no index.—R. J. B. (shrink)

Truity reveals the fundamental law: no subject possesses truth as every subject represents truth. Man has yet to learn this basic rule of grammar. To be born in ignorance is understandable but to stand in ignorance is to insult The Creator.

Jean-Paul Sartre claims in his 1945 lecture ‘Existentialism is a Humanism’ that there are two kinds of existentialism: that of Christians like Karl Jaspers, and atheistic like Martin Heidegger. Sartre's ‘spiritual master’ Heidegger had no problem with Sartre defining him as an atheist, but he had serious problems with Sartre's concept of humanism and existentialism. Heidegger claims that the essence of humanism lies in the essence of the human being. After the Enlightenment, the Western concept of man has (...) been presented in education in the form of Kantian humanistic essentialism. At least in the Finnish educational system, Kantian humanism is almost an official ideological background of all national curriculums. Is such a kind of essentialism and metaphysics plausible in our modern or postmodern times? We examine the Sartre-Heidegger controversy on humanism and the concept of man in education using Freire's humanism and Gelassenheit education as exemplars. (shrink)

This book, translated for the first time into English, presents the major statement of the philosophy of Ludwig Feuerbach. Here, in his most systematic work, Feuerbach’s thought on religion and on the philosophy of nature achieves its full maturity. Central to the thought of Feuerbach is the concept that man not God is the creator, that divinities are representations of man’s innermost feelings and ideas. Philosophy should turn from theology and speculative rationalism to sound factual anthropology. “My aim in these (...) Lectures,” writes Feuerbach, “is to transform friends of God into friends of man, believers into thinkers, worshippers into workers, candidates for the other world into students of this world, Christians, who on their own confession are half-animal and half-angel, into men––whole men.”. (shrink)

In this article I show that Dostoevskij criticized traditional Christianity, and that for him the authentic teaching of Christianity concerned the unity of man and God, the existence in man of a divine “dimension,” the opening of which allows man to become an absolute being. In the context of this understanding of man and God the concept of “joy” is an important one. This concept includes, on the one hand, the fullness of earthly human life and, on the other hand, (...) the transformation of man and of all earthly being into an absolute and divine state. Dostoevskij’s philosophical outlook appears to be a development of a well known philosophical tradition, mystical pantheism. (shrink)

_The purpose_ of this study is the reflection on ways of philosophical legitimation for the "Self-made-man" idea in the worldview of the Renaissance and Reformation. _Theoretical basis._ Historical, comparative, and hermeneutic methods became the basis for this. The study is based on the works of Nicholas of Cusa, G. Pico della Mirandola, N. Machiavelli, M. Montaigne, E. Roterodamus, M. Luther, J. Calvin together with modern researchers of this period. _Originality._ The analysis allows us to come to the conclusion that casts (...) doubt on the still widespread belief according to which the emergence of the "Self-made-man" idea is localized by the process of forming the American cultural code and the ideological heritage of Benjamin Franklin. It is highlighted that the formation of this idea is the result of a long process that originated in the ancient world and gains a special impetus in the Renaissance and Reformation. Precisely in the cultural context of the latter, the ancient intention to recognize the individual’s right to self-determination and self-government, which in the depths of Christian theology acquires only a potentially universal character, becomes not only acceptable but also, in the context of Protestantism worldview, the only admissible, in fact, individual’s obligatory life guidelines. _Conclusions._ Humanistic and reformation thoughts quite naturally led to further ideological legitimation of the person’s idea of who is creating oneself. This legitimation was during the complex interaction of numerous factors of culture in the Late Middle Ages, as well as ideas and intentions inherited from Antiquity. Key among them was the gradual formation of a new social order, in essence, indifferent to paternalistic rudiments, together with the ethics of Protestantism corresponding to it. The latter does not only legalize but, de facto, sacralizes the individual’s reorientation from hopes for the synergy of God’s grace and own free will in personal salvation, toward the self-reliance and personal efforts, awareness of personal responsibility for the own fate as key principles of the "Self-made-man" concept. (shrink)

The article advances the notion that contemporary philosophy exists not as an ontology, but rather as an anthropology. The author posits that our understanding of being is contingent upon our comprehension of the human condition. Through an examination of the intellectual debate between M. Foucault and A. Badiou, the author demonstrates that I. Kant was the pioneer in European philosophy to interrogate the essence of humanity, thereby inaugurating an anthropological mode of philosophical thought. Building upon Kant’s proposition, the author (...) presents the intriguing hypothesis that the essence of humanity, or humanitas, is encapsulated within its capacity for hallucination, or hallucinatas. This perspective leads the author to introduce the novel philosophical concepts of “hallucenosis” and “explosion of hallucinations.” Here, “hallucenosis” refers to a collective of individuals engaged in a shared dream state, while “explosion of hallucinations” denotes the primal self-representation of humans as depicted in the rock art of the late Paleolithic era. The author gives particular emphasis to the concept of “double inversion” in human nature, a notion originally proposed in Russian philosophy by B.F. Porshnev and Yu.M. Borodai. Double inversion is interpreted as the emergence of self-consciousness, on one hand, and a speech event, on the other. The author further develops the idea that in contemporary human behavior, consciousness and intelligence are fundamentally disconnected. The conclusion drawn is that while intelligence facilitates animal existence in space, consciousness enables human life in time. In the author’s view, to hallucinate is essentially to live in time. The article substantiates the claim that organic intelligence and human intelligence operate within distinct sensoriums. Meanwhile, artificial intelligence, lacking its own sensorium, is argued to be non-existent in this context. (shrink)

The essence оf the Christian dogma by Erich Fromm. In the article is widely considered the dynamics of religious beliefs Erich Fromm. For the first time a comparative analysis of all Fromm’s work relating to the theme of religion. Fromm devoted to the search itself and society in faith quite a lot of time because such research is very important and requires a recess in the nature of some of the world’s religions, including Christianity. Questions and countermeasures manifestations of (...) humanism and authoritarian Christianity, its historical evolution and ideals throw a kind of challenge to the outstanding philosopher, and forced him to work on this complex issue almost all his life. Dogma Erich Fromm developed so that initially there was an idea of the man who became God, and turned on the idea of God became man. The concept of the Old Testament prophets world extend beyond relationships between people, harmony should prevail between man and nature. Peace between man and nature is harmony between them. Erich Fromm permanently broke with Judaism in ‘26 and has since considered himself a Christian. But Christianity Fromm, his understanding of God, the role of Christ in history, the interpretation of the evolution of ideas and Savior is surprising for its boldness. (shrink)

Translator's note -- Foreword by Boris Jakim -- On the essence of the historical : the meaning of tradition -- On the nature of the historical : the metaphysical and the historical -- Of celestial history : god and man -- Of celestial history : time and eternity -- The destiny of the Jews -- Christianity and history -- The Renaissance and humanism -- The end of the Renaissance and the crisis of humanism : the advent of the machine (...) -- The end of the Renaissance and the crisis of humanism : the disintegration of the human image -- Spiritual development and the eschatological problem -- The doctrine of progress and the goal of history -- Epilogue: the will to life and the will to culture. (shrink)

The fusion of law and virtue is a distinctive feature of the ethical writings of St. Thomas Aquinas, particularly of his most mature and most detailed ethical treatise, the secunda pars of the Summa Theologiae. By way of preface to his treatises on virtue and on law in the Summa, Thomas states that the former is an intrinsic, the latter an extrinsic, principle by which man is led to his end. It is evident from even these brief remarks that virtue (...) and law are integral parts of an overarching moral pedagogy intended to lead man to his ultimate end. The end consists, as Thomas says, in the contemplation of the divine essence, but the possession of the intellectual and moral virtues is a prerequisite to the experience of the beatific vision. Hence, moral instruction, of which the secunda pars is an exemplary instance, is directed to the inculcation of the virtues--to the formation of character. ;In this context, the role of natural law is to circumscribe the parameters of the moral life and to provide a background to moral deliberation. Submission to human, divine, and finally eternal law marks the various stages in man's education in moral perfection. The hierarchy of the laws is thus parallel to the hierarchy of the virtues, natural and infused. Law, as the Thomistic dictum runs, is for the sake of virtue. Thomas' view of law, then, is teleological, not deontological; that is, laws are intelligible in light of an overarching conception of the goods of a community or of human nature. But the goods or practices which the laws are intended to succour are themselves embodiments of virtues such as justice. ;While a comprehensive treatment of the secunda pars is beyond the scope of this investigation, we will provide an analysis of exemplary instances of moral pedagogy in the Summa. From this examination of representative passages, it will be possible to defend certain conclusions concerning the doctrinal structure and rhetorical intent of the Summa. (shrink)