By Thomas Hibbs
In Aquinas, Ethics, and Philosophy of faith, Thomas Hibbs recovers the concept of perform to advance a extra descriptive account of human motion and understanding, grounded within the venerable vocabulary of advantage and vice. Drawing on Aquinas, who believed that each 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 proposal enriches modern debates. This e-book deals readers a brand new appreciation of Aquinas and articulates a metaphysics integrally relating to 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)
The great success of virtue ethics consists in its recovery of a richer conception of human agency. The dominant modern ethical theories, which are, by turns, rationalist and voluntarist, depict the human being as isolated, autonomous, and self-sufﬁcient—a hollow self inhabiting a disenchanted moral universe. However decadent these accounts might be, there are good reasons that their ancestors prevailed in the ﬁrst place. At the root of the Kantian and utilitarian revolution is not just the allure of the scientiﬁc model of theoretical reasoning or even the promotion of negative freedom, but a conception of justice.
Yet to ignore justice does equal damage, if in a different direction, and leaves virtue ethics vulnerable to attack. Nowhere is this gap concerning justice more evident than in that segment of virtue ethics that overlaps with communitarian and feminist thought, whose 23 Aquinas, Ethics, and Philosophy of Religion criticisms of procedural liberalism and its conception of justice bear striking resemblances to Kupperman’s critique of the decision-procedure model of moral reasoning. 35 To this, Sandel contrasts the ‘‘person with character’’ who is always already implicated in history and community.
Theology, in turn, can make use of metaphysics in its own inquiries, just as all higher sciences deploy resources from lower sciences in their investigations. There is an important distinction here. On the one hand, we have a theological moment within metaphysics—its ﬁnal moment, which reaches God as unmoved mover and ﬁnal cause of all motion in the universe. On the other, we have metaphysical theology, which operates not within metaphysics but within the ambit of revealed theology. For Aquinas, theology, which has under its purview all things in relation to God, is an even higher mode of inquiry than that of metaphysics.