Moral Philosophy and Moral Theology - Böcker
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11 produkter
11 produkter
1 130 kr
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Rhonheimer applies moral theology to practical questions, such as, what does it mean to violate the natural law, or to be "unnatural"?
561 kr
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Rhonheimer applies moral theology to practical questions, such as, what does it mean to violate the natural law, or to be "unnatural"?
970 kr
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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, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical, which have either doing (prudence) or making (art) as an end, and the theoretical or speculative, which are ordered to knowing for its own sake (understanding, knowledge, and wisdom). One of the intellectual virtues, namely, prudence has received much recent attention. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among, and comparisons between, the different sorts of intellectual virtue. Even more striking is the general neglect of the speculative, intellectual virtues and the role of contemplation in the good life.In Virtue's Splendor Professor Hibbs seeks to overcome this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as virtues perfective of human nature. In doing so, he puts before the reader the breadth of Aquinas's vision of the good life.
402 kr
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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, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical, which have either doing (prudence) or making (art) as an end, and the theoretical or speculative, which are ordered to knowing for its own sake (understanding, knowledge, and wisdom). One of the intellectual virtues, namely, prudence has received much recent attention. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among, and comparisons between, the different sorts of intellectual virtue. Even more striking is the general neglect of the speculative, intellectual virtues and the role of contemplation in the good life.In Virtue's Splendor Professor Hibbs seeks to overcome this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as virtues perfective of human nature. In doing so, he puts before the reader the breadth of Aquinas's vision of the good life.
863 kr
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The form and content of the study of theology in the present, modern epoch are marked by a vast quantity and variety of the most diverse and, in part, the most divergent points of departure. The classical unity and perspicuity of the world of theological thought, so typical in earlier centuries, has dissolved with the plurality of the horizons and problems of modern thinking. The reality of the world, science, and theology appears no longer as a single "orbis," but rather as an open and unbounded space. Indeed, precisely for the study of theology in modern universities, the catchphrase, the "new vastness," thus appears to hold as well. This book is intended to provide Christians and theologians with an access to Karl Rahner to unpack his thinking and to make a theological inspection of his work possible. In this respect it is essential to locate the central point of departure for the theology of Karl Rahner in the concerns and questions of human beings and, to take a cue from the key concept of the "anthropological point of departure," to make understandable the underlying tendency of Rahner's work. Mastering scientific inquiries in the everyday praxis of contemporary theological studies of necessity often takes the unsatisfactory form of a compilation of various essays, articles, and contributions to handbooks. Precisely for this reason, immersing oneself in the work of an epochally significant author, in the world of his thoughts, and in his theological profile—as here in the case of the theology of Karl Rahner—ought to be, not only a dutiful exercise, but a delightful change of pace, perhaps even a passion: studium in the proper sense of the word.
402 kr
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The form and content of the study of theology in the present, modern epoch are marked by a vast quantity and variety of the most diverse and, in part, the most divergent points of departure. The classical unity and perspicuity of the world of theological thought, so typical in earlier centuries, has dissolved with the plurality of the horizons and problems of modern thinking. The reality of the world, science, and theology appears no longer as a single "orbis," but rather as an open and unbounded space. Indeed, precisely for the study of theology in modern universities, the catchphrase, the "new vastness," thus appears to hold as well. This book is intended to provide Christians and theologians with an access to Karl Rahner to unpack his thinking and to make a theological inspection of his work possible. In this respect it is essential to locate the central point of departure for the theology of Karl Rahner in the concerns and questions of human beings and, to take a cue from the key concept of the "anthropological point of departure," to make understandable the underlying tendency of Rahner's work. Mastering scientific inquiries in the everyday praxis of contemporary theological studies of necessity often takes the unsatisfactory form of a compilation of various essays, articles, and contributions to handbooks. Precisely for this reason, immersing oneself in the work of an epochally significant author, in the world of his thoughts, and in his theological profile—as here in the case of the theology of Karl Rahner—ought to be, not only a dutiful exercise, but a delightful change of pace, perhaps even a passion: studium in the proper sense of the word.
1 010 kr
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In this powerfully argued book, Knasas engages a debate at the heart of the revival of Thomistic thought in the twentieth century. Richly detailed and illuminating, his book calls on the tradition established by Gilson, Maritain, and Owen, to build a case for Existential Thomism as a valid metaphysics.Being and Some Twentieth-Century Thomists is a comprehensive discussion of the major issues and controversies in neo-Thomism, including issues of mind, knowledge, the human subject, free will, nature, grace, and the act of being. Knasas also discusses the Transcendental Thomism of Maréchal, Rahner, Lonergan, and others as he builds a carefully articulated case for completing the Thomist revival.
943 kr
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Josef Pieper was one of this century's most influential thinkers. A leading Catholic philosopher, he won a wide audience through such books as The Four Cardinal Virtues and About Love. This book is one of few extended studies of Pieper's thought—in particular, of the concept of hope. Pieper was one of the first modern philosophers to explore the idea of hope, and Schumacher discusses his development alongside contributions by Sartre, Jaspers, Marcel, Heidegger, Bloch, and other thinkers. He examines Pieper's treatment of hope as an aspect of individual potential and as an historical force, exploring such themes as dignity, ethics, the good, and the just.
1 130 kr
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The focus of this book is morals—how human beings should live their lives. For Dewan (and Thomas Aquinas) "morals" is "the journey of the rational creature toward God."While philosophical considerations are central here, Christian revelation and its truth constitute an enveloping context. These essays treat the history of philosophy as a development that proceeds by deepening appreciation of basic questions rather than the constant replacement of one worldview by another. Thus, the author finds forebears in Plato and Aristotle, in Augustine and Boethius, and especially in Aquinas. Written over a period of more than thirty years, the essays collected here treat both perennial issues in philosophy and such current questions as suicide as a weapon of war, the death penalty, and lying. Above all, they present the wisdom, the sapiential vision, that makes morals possible.
745 kr
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The central argument of this book is that the traditional notion of Natural Law has almost disappeared from the ethical and moral discourse of our time. For Thomas Aquinas, the author whose conception of Natural Law forms the foundation for the book, the ontological and ethical orders are not autonomous but inseparable-in effect, his ethical system is an "ontological morality." For Thomas, the ethical (practical wisdom) must be understood as an extension of the metaphysical (speculative wisdom). Most modern philosophers, by contrast, consider these two orders to be entirely separate. Here Luis Cortest shows how traditional Natural Law (the form Thomas Aquinas developed from classical and medieval sources) was transformed by thinkers like John Locke and Kant into a doctrine compatible with early modern and modern notions of nature and morality. In early Modern Europe one of the first of the great debates about moral philosophy took place in sixteenth-century Spain, as a philosophical dispute concerning the humanity of the Native Americans. This foreshadowed debates in later centuries, which the author reevaluates in light of these earlier sources. The book also includes a close examination of the recent work of scholars like John Finnis and Brian Tierney, who argue that traditional Natural Law theorists were defenders of a doctrine of positive rights. Rather than attempt to make the traditional doctrine compatible with modern rights theory, however, the author argues that traditional Natural Law must be understood as a form of pre-Enlightenment ontological morality that has survived the onslaught of modernity.
956 kr
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From speculative theology to the exegesis of Aquinas, to contemporary North American philosophy and Catholic social and ethical thought, to the thought of Benedict XVI, this work argues the crucial importance of the proportionate natural end within the context of grace and supernatural beatitude. Long argues that, in the effort to avoid naturalism, Henri de Lubac unwittingly consummated the loss of nature as a normative principle within theology, both doctrinally and exegetically with respect to the teaching of Aquinas. The author argues that this constitutes an understandable but grave error. De Lubac's view of the matter was adopted and extended by Hans Urs von Balthasar in The Theology of Karl Barth, in which Balthasar argues that Aquinas could not even consider pure nature because it was "impossible for him even to make the conceptual distinction implied by this problem," a view contradicted by Aquinas's text. Long argues that in The Theology of Karl Barth, Balthasar's account evacuates nature of its specific ontological density and treats it as "mere createdness as such," a kind of dimensionless point terminating the line of grace. Given the loss of natura within theological method, its recovery requires philosophic instrumentalities. In its third chapter this book argues that by reason of its lack of any unified philosophy of nature or metaphysics, the analytic thought so widespread in Anglophone circles is merely a partial metaphilosophy and so cannot replace the role of classical Thomism within theology. The fourth chapter argues against those who construe affirmation of a proportionate natural end as equivalent to social Pelagianism or minimalism in the public square, engaging the work of Jacques Maritain, Jean Porter, and David Schindler, Sr. In an appendix, the author examines the early thought of Cardinal Ratzinger / Pope Benedict XVI, and its development toward the Regensburg Lecture.