By James C. Doig (auth.)
ISBN-10: 0792369548
ISBN-13: 9780792369547
Is Aquinas's Sententia libri Ethicorum an interpretation of Aristotle in line with `principles of Christian ethics'? Or can we have in that paintings a presentation of the basis of Aquinas's ethical philosophy? Professor Doig solutions those questions via an exam of the ancient context in which the Sententia was once composed.
In Chapters 1-2, the work's function as a corrective of past commentaries is tested. bankruptcy three, through interpreting philosophy at Paris among 1215 and 1283, finds that the idea through Aquinas of an ethical philosophy might were unexceptional. bankruptcy 4's research of the foundations underlying the ethical thought of the Sententia makes obvious that they have been seemed via Aquinas as either philosophical and Aristotelian. The date to be assigned the composition of the Sententia is studied in bankruptcy five, and the belief is drawn, that with a few chance, the Sententia is its author's ultimate inspiration of ethical doctrines. The final bankruptcy deals a precis of that ethical philosophy opposed to the historic historical past introduced out earlier.
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Extra info for Aquinas’s Philosophical Commentary on the Ethics : A Historical Perspective
Example text
Another notion that displays the same recalcitrance, slote argues, is the interesting notion of nonaccidentality. From the fact that it is not an accident that A is at the well and the fact that it is not an accident that B is there, it does not follow that it is not an accident that A and B are there together (so agglomerativity fails). g. 4 Others have also argued against Rule (â) by way of a challenge to agglomerativity. 5 Suppose I have a coin that was not tossed yesterday. But I was able to toss it yesterday, and no one else was.
In these next two chapters, then, I should like to discuss in general the question why the capacity to make oneself move might be thought inconsistent with determinism, without as yet making specific claims about whether animals, as well as humans, might be thought to possess the relevant capacity. The idea that I think is at the intuitive heart of the particular conception of selfmovement that we require for the defence of premise (2) is that of some matter—in particular here, some matter pertaining to the distribution and arrangement of at least some of its bodily parts—being ‘up to’ a given creature or system.
Indeed, it is our normal assumption that such things are determined (at any rate, in the absence of external interference) by certain antecedents: neural firings, muscle contractions, etc. That is one reason it is so important to be clear from the start that actions are not bodily movementsI. But once we are clear that it is not these of which we are speaking when we speak of actions, but rather that we are speaking of bodily movings—of causings of movements which are by us—the tension becomes readily palpable.
Aquinas’s Philosophical Commentary on the Ethics : A Historical Perspective by James C. Doig (auth.)
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