Constitutional Cases and the Four Cardinal Virtues
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A Political Companion to Henry David Thoreau
University of Kentucky UKnowledge Literature in English, North America English Language and Literature 6-11-2009 A Political Companion to Henry David Thoreau Jack Turner University of Washington Click here to let us know how access to this document benefits ou.y Thanks to the University of Kentucky Libraries and the University Press of Kentucky, this book is freely available to current faculty, students, and staff at the University of Kentucky. Find other University of Kentucky Books at uknowledge.uky.edu/upk. For more information, please contact UKnowledge at [email protected]. Recommended Citation Turner, Jack, "A Political Companion to Henry David Thoreau" (2009). Literature in English, North America. 70. https://uknowledge.uky.edu/upk_english_language_and_literature_north_america/70 A Political Companion to Henr y David Thoreau POLITIcaL COMpaNIONS TO GREat AMERIcaN AUthORS Series Editor: Patrick J. Deneen, Georgetown University The Political Companions to Great American Authors series illuminates the complex political thought of the nation’s most celebrated writers from the founding era to the present. The goals of the series are to demonstrate how American political thought is understood and represented by great Ameri- can writers and to describe how our polity’s understanding of fundamental principles such as democracy, equality, freedom, toleration, and fraternity has been influenced by these canonical authors. The series features a broad spectrum of political theorists, philoso- phers, and literary critics and scholars whose work examines classic authors and seeks to explain their continuing influence on American political, social, intellectual, and cultural life. This series reappraises esteemed American authors and evaluates their writings as lasting works of art that continue to inform and guide the American democratic experiment. -
Commentary on Thomas Aquinas's Virtue Ethics J
Cambridge University Press 978-1-107-16578-6 — Commentary on Thomas Aquinas's Virtue Ethics J. Budziszewski Frontmatter More Information Commentary on Thomas Aquinas’s Virtue Ethics Although St. Thomas Aquinas famously claimed that his Summa Theologiae was written for “beginners,” contemporary readers i nd it unusually difi cult. Now, amid a surge of interest in virtue ethics, J. Budziszewski clarii es and analyzes the text’s challenging arguments about the moral, intellectual, and spiritual virtues, with a spotlight on the virtue of justice. In what might be the i rst contemporary commentary on Aquinas’s virtue ethics, he juxtaposes the original text with paraphrase and detailed discussion, guiding us through its complex arguments and classical rhetorical i gures. Keeping an eye on con- temporary philosophical issues, he contextualizes one of the greatest virtue theorists in history and brings Aquinas into the interdisciplinary debates of today. His brisk and clear style illuminates the most crucial of Aquinas’s writ- ings on moral character and guides us through the labyrinth of this difi cult but pivotal work. J. Budziszewski is Professor of Government and Philosophy at the University of Texas at Austin, where he also teaches courses in religious studies and in the law school. His work includes numerous books as well as a blog, The Underground Thomist . Budziszewski thinks and writes chiel y about classi- cal natural law, conscience and self-deception, moral character, family and sexuality, religion and public life, authentic versus counterfeit toleration and liberty, and the state of our common culture. © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-16578-6 — Commentary on Thomas Aquinas's Virtue Ethics J. -
Virtues and Vices to Luke E
CATHOLIC CHRISTIANITY THE LUKE E. HART SERIES How Catholics Live Section 4: Virtues and Vices To Luke E. Hart, exemplary evangelizer and Supreme Knight from 1953-64, the Knights of Columbus dedicates this Series with affection and gratitude. The Knights of Columbus presents The Luke E. Hart Series Basic Elements of the Catholic Faith VIRTUES AND VICES PART THREE• SECTION FOUR OF CATHOLIC CHRISTIANITY What does a Catholic believe? How does a Catholic worship? How does a Catholic live? Based on the Catechism of the Catholic Church by Peter Kreeft General Editor Father John A. Farren, O.P. Catholic Information Service Knights of Columbus Supreme Council Nihil obstat: Reverend Alfred McBride, O.Praem. Imprimatur: Bernard Cardinal Law December 19, 2000 The Nihil Obstat and Imprimatur are official declarations that a book or pamphlet is free of doctrinal or moral error. No implication is contained therein that those who have granted the Nihil Obstat and Imprimatur agree with the contents, opinions or statements expressed. Copyright © 2001-2021 by Knights of Columbus Supreme Council All rights reserved. English translation of the Catechism of the Catholic Church for the United States of America copyright ©1994, United States Catholic Conference, Inc. – Libreria Editrice Vaticana. English translation of the Catechism of the Catholic Church: Modifications from the Editio Typica copyright © 1997, United States Catholic Conference, Inc. – Libreria Editrice Vaticana. Scripture quotations contained herein are adapted from the Revised Standard Version of the Bible, copyright © 1946, 1952, 1971, and the New Revised Standard Version of the Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America, and are used by permission. -
Temperance in the Modern World
Temperance in the modern world In Pope Francis’ continuing diagnosis of the world’s ills, elaborated on thoroughly in his most recent encyclical Laudato Si‘ (On Care for Our Common Home), consumerism — excess consumption of material goods — ranks consistently at or near the top of the list. Consumerism is one face of the maldistribution of wealth, the other face of which is poverty. The pope calls it a “poison” that reflects “emptiness of meaning and values.” Collective consumerism is among the symptoms of what Pope St. John Paul II called “superdevelopment.” This aberration, he explained, arises from “excessive availability of every kind of material goods, for the benefit of certain social groups” and is expressed in an obsessive quest to own and consume more and more (Sollicitudo Rei Socialis, No. 28). The cure for this disease of the spirit, considered as a social problem, is the practice of social justice in economic policies, practices and laws. On the individual level, too, each of us is tempted to consumerism and has social justice responsibilities. But how are ordinary people to practice social justice? The answer is temperance. Cumulatively, temperance can make a real contribution to social justice. One person living temperately gives a good example. A multitude living temperately can change a nation, or even the world, for the better. Pope Francis makes much the same point in his encyclical, Laudato Si‘, where he uses the word “sobriety” to describe an attitude equivalent to temperance. Living this way, he writes, means “living life to the full … learning familiarity with the simplest things and how to enjoy them” (No. -
Catalogue of Titles of Works Attributed to Aristotle
Catalogue of Titles of works attributed by Aristotle 1 To enhance readability of the translations and usability of the catalogues, I have inserted the following bold headings into the lists. These have no authority in any manuscript, but are based on a theory about the composition of the lists described in chapter 3. The text and numbering follows that of O. Gigon, Librorum deperditorum fragmenta. PART ONE: Titles in Diogenes Laertius (D) I. Universal works (ta kathalou) A. The treatises (ta syntagmatika) 1. The dialogues or exoterica (ta dialogika ex terika) 2. The works in propria persona or lectures (ta autopros pa akroamatika) a. Instrumental works (ta organika) b. Practical works (ta praktika) c. Productive Works (ta poi tika) d. Theoretical works (ta the r tika) . Natural philosophy (ta physiologia) . Mathematics (ta math matika) B. Notebooks (ta hypomn matika) II. Intermediate works (ta metaxu) III. Particular works (ta merika) PART TWO: Titles in the Vita Hesychii (H) This list is organized in the same way as D, with two exceptions. First, IA2c “productive works” has dropped out. Second, there is an appendix, organized as follows: IV. Appendix A. Intermediate or Particular works B. Treatises C. Notebooks D. Falsely ascribed works PART THREE: Titles in Ptolemy al-Garib (A) This list is organized in the same way as D, except it contains none of the Intermediate or Particular works. It was written in Arabic, and later translated into Latin, and then reconstructed into Greek, which I here translate. PART FOUR: Titles in the order of Bekker (B) The modern edition contains works only in IA2 (“the works in propria persona”), and replaces the theoretical works before the practical and productive, as follows. -
Aeschynē in Aristotle's Conception of Human Nature Melissa Marie Coakley University of South Florida, [email protected]
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 3-20-2014 Aeschynē in Aristotle's Conception of Human Nature Melissa Marie Coakley University of South Florida, [email protected] Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the Philosophy Commons Scholar Commons Citation Coakley, Melissa Marie, "Aeschynē in Aristotle's Conception of Human Nature" (2014). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/4999 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Aeschynē in Aristotle’s Conception of Human Nature by Melissa M. Coakley A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Science University of South Florida Major Professor: Joanne Waugh, Ph.D. Bruce Silver, Ph.D. Roger Ariew, Ph.D. Thomas Williams, Ph.D. Date of Approval: March 20, 2014 Keywords: Shame, Anaeschyntia, Aidōs, Aischynē, Ancient Greek Passions Copyright © 2014, Melissa M. Coakley DEDICATION This manuscript is dedicated to my husband Bill Murray and to my parents: Joan and Richard Coakley. Thank you for your endless support, encouragement, and friendship. To Dr. John P. Anton, I have learned from you the importance of having a “ton of virtue and a shield of nine layers for protection from the abysmal depths of vice.” Thank you for believing in me, my dear friend. -
The Structure of the Virtues a Study of Thomas Aquinas’S and Godfrey of Fontaines’S Accounts of Moral Goodness
Alexander Stöpfgeshoff The Structure of the Virtues A Study of Thomas Aquinas’s and Godfrey of Fontaines’s Accounts of Moral Goodness Dissertation presented at Uppsala University to be publicly examined in Sal VIII, Universitetshuset, Biskopsgatan 3, 753 10, Uppsala, Monday, 10 September 2018 at 14:15 for the degree of Doctor of Philosophy. The examination will be conducted in English. Faculty examiner: Professor Bonnie Kent (The Department of Philosophy, UC Irvine). Abstract Stöpfgeshoff, A. 2018. The Structure of the Virtues. A Study of Thomas Aquinas’s and Godfrey of Fontaines's Accounts of Moral Goodness. 173 pp. Uppsala: Department of Philosophy, Uppsala University. ISBN 978-91-506-2713-8. This dissertation is a study of Thomas Aquinas’s (1225–1274) and Godfrey of Fontaines’s (d. 1306) moral philosophies. In this study, I conduct a detailed analysis of two Aristotelian commitments concerning the character virtues, namely, The Plurality of the Character Virtues and The Connection of the Character Virtues. Both Aquinas and Godfrey think that there are many distinct character virtues (such as moderation and justice), however, one cannot (perfectly) possess these character virtues in separation from each other. In Chapter I, it is established that Aquinas believes in the plurality of the character virtues not because of a specific account of the human soul, but because he is committed to a plurality in what he calls “the notion of goodness.” In Chapter II, it is argued that Aquinas’s account of virtuous action requires that there be a likeness between a person and their actions in terms of the notion of goodness explored in Chapter I. -
The Cardinal Virtues? What Is the Role of the Cardinal Virtues in the Christian Life?
THE CARDINAL IRTUES V St. Peter Catholic Church Faith Fact August 2014 ISSUE: What are the cardinal virtues? What is the role of the cardinal virtues in the Christian life? RESPONSE: Virtue is a habitual and firm disposition to do the good (Catechism, no. 1803). There are two types of virtues: theological and human (or moral) virtues. The theological virtues of faith, hope, and charity relate directly to God, are given to us at Baptism, and allow us to live a life of supernatural grace as children of God (cf. Catechism, nos. 1812-13). The immediate object of the human virtues is not God, but human activities that lead us to God. They are generally acquired by human effort but are assisted and reach their perfection by grace. These virtues help us to lead a morally good life with joy and relative ease (cf. Catechism, no. 1804). Four of the human or moral virtues are known as cardinal virtues. “Cardinal” comes from the Latin word cardo, which means “hinge.” The cardinal virtues, then, are considered the “hinge virtues” and are the basis for all the other human virtues. They are prudence, justice, fortitude, and temperance. Sacred Scripture frequently attests to the value of these virtues in living a godly life, although sometimes under other names. For example, Wisdom 8:7 provides: And if any one loves righteousness, [wisdom’s] labors are virtues; for she teaches self- control [i.e., temperance] and prudence, justice and courage [i.e., fortitude]; nothing in life is more profitable for men than these. DISCUSSION: The Catechism defines the cardinal virtues as “stable dispositions of the intellect and will that govern our acts, order our passions, and guide our conduct in accordance with reason and faith” (no. -
Why Be a Monk?
Why be a monk? What is a monk? One who strives to love God with all his heart, all his soul and all his mind and all his strength, and to love his neighbor as himself. Monasticism is the heart of the Christian Church. It is radical discipleship to Christ, taking the Lord at His word in the Scriptures, and striving to live by it in an integral way. Monasticism is not about being all dressed up. It is not about doing all the church services. It is not about being involved in church politics, or even knowing about them. Monasticism is not about religion—all the practices, beliefs, rituals and traditions. It is not about ascetic acts. It is not about a solitary life of pursuing one’s own religious path. Monasticism is about living the Gospel without compromise. It is about living in Christ by the Holy Spirit, and growing by grace to the measure of the stature of the fullness of Christ. Monasticism is about life lived in obedience to Christ, in self-denial and bearing the cross of whatever suffering God sends us to help us work out our salvation. Monasticism is about working out our salvation in a community of like- minded men, by learning to love our brother “who is our life” (St Silouan). A monastery is a single body, a sacramental community of the Church, like a marriage. It is a community in which each is present to help the other work out his salvation. We are not saved alone. We are saved as the Body of Christ. -
The Ancient History and the Female Christian Monasticism: Fundamentals and Perspectives
Athens Journal of History - Volume 3, Issue 3 – Pages 235-250 The Ancient History and the Female Christian Monasticism: Fundamentals and Perspectives By Paulo Augusto Tamanini This article aims to discuss about the rediscovery and reinterpretation of the Eastern Monasticism focusing on the Female gender, showing a magnificent area to be explored and that can foment, in a very positive way, a further understanding of the Church's face, carved by time, through the expansion and modes of organization of these groups of women. This article contains three main sessions: understanding the concept of monasticism, desert; a small narrative about the early ascetic/monastic life in the New Testament; Macrina and Mary of Egypt’s monastic life. Introduction The nomenclatures hide a path, and to understand the present questions on the female mystique of the earlier Christian era it is required to revisit the past again. The history of the Church, Philosophy and Theology in accordance to their methodological assumptions, concepts and objectives, give us specific contributions to the enrichment of this comprehensive knowledge, still opened to scientific research. If behind the terminologies there is a construct, a path, a trace was left in the production’s trajectory whereby knowledge could be reached and the interests of research cleared up. Once exposed to reasoning and academic curiosity it may provoke a lively discussion about such an important theme and incite an opening to an issue poorly argued in universities. In the modern regime of historicity, man and woman can now be analysed based on their subjectivities and in the place they belong in the world and not only by "the tests of reason", opening new ways to the researcher to understand them. -
The Cardinal and Theological Virtues
LESSON 5 The Cardinal and Theological Virtues BACKGROUND READING We don’t often reflect on the staying power Human or Cardinal Virtues that habits have in our lives. Ancient wisdom The four cardinal virtues are human virtues that tells us that habits become nature. We are what govern our moral choices. They are acquired repeatedly do. If we do something over and over by human effort and perfected by grace. The again, eventually we will do that thing without four cardinal virtues are: prudence, justice, thinking. For example, if a person has chewed temperance, and fortitude. The word cardinal her nails all of her life, then chewing nails comes from a Latin word that means “hinge” becomes an unconscious habit that is difficult or “pivot.” All the other virtues are connected to break. Perhaps harder to cultivate are the to, or hinge upon, the cardinal virtues. Without good habits in our lives. If we regularly take time the cardinal virtues, we are not able to live the to exercise, to say no to extra desserts, to get other virtues. up early to pray, to think affirming thoughts of Prudence “disposes practical reason to others, these too can become habits. discern our true good in every circumstance The Catechism of the Catholic Church and to choose the right means of achieving it” defines virtue as “an habitual and firm (CCC 1806). We must recall that our true good disposition to do the good. It allows the person is always that which will lead us to Heaven, so not only to perform good acts, but also to that perhaps another way of saying this is that give the best of himself. -
The Virtuous Person As Norm in Aristotle's Moral Theory
Fayetteville State University DigitalCommons@Fayetteville State University Government and History Faculty Working Papers College of Arts and Sciences Fall 2010 The irV tuous Person as Norm in Aristotle’s Moral Theory Gregory B. Sadler Fayetteville State University, [email protected] Follow this and additional works at: http://digitalcommons.uncfsu.edu/govt_hist_wp Recommended Citation Sadler, Gregory B., "The irV tuous Person as Norm in Aristotle’s Moral Theory" (2010). Government and History Faculty Working Papers. Paper 11. http://digitalcommons.uncfsu.edu/govt_hist_wp/11 This Article is brought to you for free and open access by the College of Arts and Sciences at DigitalCommons@Fayetteville State University. It has been accepted for inclusion in Government and History Faculty Working Papers by an authorized administrator of DigitalCommons@Fayetteville State University. For more information, please contact [email protected]. The Virtuous Person as Norm in Aristotle’s Moral Theory Gregory B. Sadler ([email protected]) Assistant Professor, Department of Government and History, Fayetteville State University (Draft in progress: not to be quoted from or cited without the author’s permission. Copyright 2008 by Gregory B. Sadler) Despite widespread and perennial tendencies towards oversimplification, both on the parts of philosophers and other academics or intellectuals, and on the parts of other people less explicitly concerned with and formed by academic and intellectual discourses and activities, our moral lives always remain irreducibly complex. Our moral theorizing, our attempts to provide more illumination, intelligibility, and consistency to our moral lives and their constitutive elements, takes place against the backdrop and within the context of this complexity. Whether explicitly and consciously articulated or only implicitly worked out through action and desire, whether closely focused on a particular situation, action, or choice or extended to questions and matters broader in scope, our practical reasoning is similarly situated.