By Thomas Hibbs
In Aquinas, Ethics, and Philosophy of faith, Thomas Hibbs recovers the thought of perform to strengthen a extra descriptive account of human motion and understanding, grounded within the venerable vocabulary of advantage and vice. Drawing on Aquinas, who believed that every one reliable works originate from advantage, Hibbs postulates how epistemology, ethics, metaphysics, and theology mix right into a set of up to date philosophical practices that stay open to metaphysics. Hibbs brings Aquinas into dialog with analytic and Continental philosophy and indicates how a extra nuanced appreciation of his idea enriches modern debates. This ebook bargains readers a brand new appreciation of Aquinas and articulates a metaphysics integrally concerning moral practice.
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Extra resources for Aquinas, Ethics, and Philosophy of Religion: Metaphysics and Practice (Indiana Series in the Philosophy of Religion)
Since practical reasoning is either assisted or impeded by the passions that sensible singulars arouse in us, prudence requires the proper education and transformation of the passions by the moral virtues. Thus does Pieper make a claim for the primacy of the virtues in Aquinas and for the recovery of virtue ethics as a salutary corrective to both academic and popular (mis)conceptions of morality. But Pieper’s Aquinas offers more than this; it offers a corrective and supplement to contemporary virtue ethics itself, which has failed to be sufﬁciently ambitious, systematic, and compre- 15 Aquinas, Ethics, and Philosophy of Religion hensive in its reﬂections on ethics.
21 A related problem with Kantian and utilitarian ethical theories is that even where they ﬁnd an important role for virtue, say, in utilitarian benevolence or Kantian self-control, they seem to reduce the multiplicity of virtues operative in human life to one overriding virtue. ’’ Her modest proposal is that instead of identifying a bad act as ‘‘against the moral law or morally wrong,’’ we should at least ‘‘name a genus,’’ such as untruthful or unchaste. 23 It relies too heavily on a deductive model of reason that begins and ends in universals.
Also germane here is the distinction between political and personal justice or between general and special justice. Political or general justice, the whole of virtue, as Aquinas sometimes calls it, has to do with external acts for the common good. Personal or special justice is a particular virtue among the four cardinal virtues, which is, like the other cardinal virtues, perfective of the agent. We can discern in Aquinas’s treatment of justice a parallel to the range of meanings or purposes that we saw operative in the account of the relationship of law to virtue.
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