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Peter Thomas Geach, 1916–2013
PETER GEACH Peter Thomas Geach 1916–2013 PETER GEACH was born on 29 March 1916 at 41, Royal Avenue, Chelsea. He was the son of George Hender Geach, a Cambridge graduate working in the Indian Educational Service (IES), who later taught philosophy at Lahore. George Geach was married to Eleonore Sgnonina, the daughter of a Polish civil engineer who had emigrated to England. The marriage was not a happy one: after a brief period in India Eleonore returned to England to give birth and never returned to her husband. Peter Geach’s first few years were spent in the house of his Polish grandparents in Cardiff, but at the age of four his father had him made the ward of a former nanny of his own, an elderly nonconformist lady named Miss Tarr. When Peter’s mother tried to visit him, Miss Tarr warned him that a dangerous mad woman was coming, so that he cowered away from her when she tried to embrace him. As she departed she threw a brick through a window, and from that point there was no further contact between mother and son. When he was eight years old he became a boarder at Llandaff Cathedral School. Soon afterwards his father was invalided out of the IES and took charge of his education. To the surprise of his Llandaff housemaster, Peter won a scholarship to Clifton College, Bristol. Geach père had learnt moral sciences at Trinity College Cambridge from Bertrand Russell and G. E. Moore, and he inducted his son into the delights of philosophy from an early age. -
Colonization of the «Indies». the Origin of International Law?
LA IDEA DE AMERICA 25/10/10 12:15 Página 43 COLONIZATION OF THE «INDIES» THE ORIGIN OF INTERNATIONAL LAW? MARTTI KOSKENNIEMI It is widely agreed that international law has its origins in the writings of the Spanish theologians of the 16th century, especially the so-called «School of Sala- manca», who were reacting to the news of Columbus having found not only a new continent but a new population, living in conditions unknown to Europeans and having never heard the gospel. The name of Francisco de Vitoria (c. 1492- 1546) the Dominican scholar who taught as Prima Professor with the theology fa- culty at the University of Salamanca from 1526 to 1546, is well-known to interna- tional law historians. This was not always the case. For a long time, international lawyers used to draw their pedigree from the Dutch Protestant Hugo de Groot (or Grotius) (1583-1645) who wrote as advocate of the Dutch East-India company in favour of opening the seas to Dutch commerce against the Spanish-Portuguese monopoly. Still in the 18th and 19th centuries, the law of nations —ius gentium— was seen as a predominantly Protestant discipline that drew its inspiration from the natural law taught by such followers of Grotius as the Saxon Samuel Pufen- dorf (1632-1694) and the Swiss Huguenot Emer de Vattel (1714-1767), followed by a series of professors at 18th century German universities1. It was only towards the late-19th century when the Belgian legal historian Er- nest Nys pointed to the Catholic renewal of natural law during the Spanish siglo de oro that attention was directed to Vitoria and some of his successors, especially the Jesuit Francisco Suárez, (1548-1617), who had indeed developed a universally applicable legal vocabulary —something that late— 19th century jurists, including Nys himself, were trying to achieve2. -
Francisco De Vitoria on the Ius Gentium and the American Indios
Copright © 2012 Ave Maria Law Review FRANCISCO DE VITORIA ON THE IUS GENTIUM AND THE AMERICAN INDIOS Victor M. Salas, Jr., Ph.D. g INTRODUCTION In reading through the relections1 of Francisco de Vitoria (c. 1483– 1546), one easily conjures up the image of an author who is quintessentially Scholastic—an even-tempered and dispassionate intellectual who treats all questions with equanimity and is swayed only by the exigencies of reason itself.2 Yet, in a letter sent to his religious superior that addresses the Spanish confiscation of Peruvian property, a clearly disgusted and horrified Vitoria reacts passionately against the Spaniards’ actions and urges his superior, Miguel de Arcos, O.P., to have nothing to do with the matter. The calm and serene mood characteristic of Vitoria’s relections is replaced with fury and outrage. “I must tell you, after a lifetime of studies and long experience,” the Dominican writes, “that no business shocks me or embarrasses me more than the corrupt profits and affairs of the Indies. Their very mention freezes the blood in my veins.”3 Registering his contempt of the situation in the New World, Vitoria came to the defense of the American Indians in the only way he could, as a g Victor Salas received a Ph.D. in philosophy from Saint Louis University. He has special research interests in medieval and renaissance philosophy. Thanks are due to Robert Fastiggi for his kind invitation to present this Article at the “The Foundation of Human Rights: Catholic Contributions Conference” held at Ave Maria University, March 3–4, 2011. -
Legal Imagination in Vitoria : the Power of Ideas
Legal Imagination in Vitoria. The Power of Ideas Pablo Zapatero* Professor of Public International Law, Carlos III University, Madrid, Spain 1. A Man’s Ideas Legal progress is often propelled by concepts first envisioned in academia. In this light, the present article explores the ideas of a fascinating intellectual figure: Francisco de Vitoria (1483-1546),1 a man broadly recognized as one of the “founding fathers” of international law. The writings and lectures of this 16th century Dominican friar formulated innovative legal doctrines in an age of uncertainty and profound social change; an age that gave birth to the modern States that, with their centralized power, signalled the demise of medieval pluralism, the dismemberment of Christendom, and the erosion of imperial and papal aspirations to universal power. Medieval Europe, before then, had defined itself as a cultural, political and religious unity: the Res Publica Christiana. The first half of the 16th century witnessed the final breakdown of that order, the emergence of the modern sovereign state and the subsequent development of the European state system. It was also in this age that a singular event transformed con- ventional conceptions of the world and consolidated anthropocentrism: the discovery of America.2 A ‘stellar moment’ of literature, political and legal * For correspondence use [email protected]. Unless otherwise indicated, translations in this paper are by the author. 1) See Getino, L.G. El Maestro Fr. Francisco de Vitoria: Su vida, su doctrina e influencia, Imprenta Católica, 1930 and de Heredia, Beltrán. Francisco de Vitoria, Editorial Labor, 1939. 2) Pérez Luño, A. -
Manichaean Exonyms and Autonyms (Including Augustine's Writings)
Page 1 of 7 Original Research Manichaean exonyms and autonyms (including Augustine’s writings) Author: Did the Western Manichaeans call themselves ‘Manichaean’ and ‘Christian’? A survey of Nils A. Pedersen1,2 the evidence, primarily Latin and Coptic, seems to show that the noun and adjective uses of ‘Manichaean’ were very rarely used and only in communication with non-Manichaeans. The Affiliations: 1Department of Culture and use of ‘Christian’ is central in the Latin texts, which, however, is not written for internal use, Society, Aarhus University, but with a view to outsiders. The Coptic texts, on the other hand, are written for an internal Denmark audience; the word ‘Christian’ is only found twice and in fragmentary contexts, but it is suggested that some texts advocate a Christian self-understanding (Mani’s Epistles, the Psalm- 2Research Fellow, Department of Church Book) whilst others (the Kephalaia) are striving to establish an independent identity. Hence, the History and Polity, University Christian self-understanding may reflect both the earliest Manichaeism and its later Western of Pretoria, South Africa form whilst the attempt to be independent may be a secondary development. Note: Contribution to ‘Augustine and Manichaean Introduction Christianity’, the First South African Symposium Augustine starts his work On Heresies from the years 428–429 with these words: on Augustine of Hippo, I write something on heresies that is worth reading for those who desire to avoid teachings which are University of Pretoria, contrary to the Christian faith and which, nonetheless, deceive others, because they bear the Christian name.1 24−26 April 2012. Dr Nils Pedersen is participating as So basically heresies are teachings that contain an anti-Christian faith, even though they still research fellow of Prof. -
FRANCISCO DE VITORIA, De Indis (1532) 15. Sixth Proposition
FRANCISCO DE VITORIA, De Indis (1532) 15. Sixth proposition: Although the Christian faith may have been announced to the Indians with adequate demonstration and they have refused to receive it, yet this is not a reason which justifies making war on them and depriving them of their property. This conclusion is definitely stated by St. Thomas (Secunda Secundae, qu. 10, art. 8), where he says that unbelievers who have never received the faith, like Gentiles and Jews, are in no wise to be compelled to do so. This is the received conclusion of the doctors alike in the canon law and the civil law. The proof lies in the fact that belief is an operation of the will. Now, fear detracts greatly from the voluntary (Ethics, bk. 3), and it is a sacrilege to approach under the influence of servile fear as far as the mysteries and sacraments of Christ. Our proposition receives further proof from the use and custom of the Church. For never have Christian Emperors, who had as advisors the most holy and wise Pontiffs, made war on unbelievers for their refusal to accept the Christian religion. Further, war is no argument for the truth of the Christian faith. Therefore the Indians cannot be induced by war to believe, but rather to feign belief and reception of the Christian faith, which is monstrous and a sacrilege. And although Scotus (Bk. 4, dist. 4, last qu.) calls it a religious act for princes to compel unbelievers by threats and fears to receive the faith, yet he seems to mean this to apply only to unbelievers who in other respects are subjects of Christian princes (with whom we will deal later on). -
PETER Geach's Views of Relative Identity, Together With
SOME RADICAL CONSEQUENCES OF GEACH'S LOGICAL THEORIES By jAMES CAIN ETER Geach's views of relative identity, together with his Paccount of proper names and quantifiers, 1 while presenting what I believe is an inwardly coherent and consistent account, presents us with radical consequences regarding what arguments are to be accepted as valid. For example, consider the argument: ( 1) All men are mortal Fido is a man Thus, Fido is mortal in which 'Fido' names a dog. While this would normally be thought to be a valid argument with a false premise, we shall see that on Geach's theories it turns out to be invalid. In fact for every form of general categorical syllogism we can produce an argument of that form which on Geach's theories turns out invalid. 1 I will only be concerned with the theory of restricted quantifiers worked out in the main body of Reference and Generality, third edition {Ithaca: Cornell University Press, 1980), not with either his theory of unrestricted quantifiers or the method of interpreting restricted quantifiers mentioned in the appendix to Reference and Generality. 84 ANALYSIS Let us see how this situation arises. We first look briefly at Geach's semantics. According to Geach every proper name is associ ated with a criterion of identity which could be expressed using a substantival term; e.g., 'Fido' is, let's say, associated with the criterion of identity given by 'same dog': this can be expressed by saying that 'Fido' is a name for a dog (we may go on to say that it is a name of a dog if it is non-empty; Reference and Generality p. -
Overlapping Sacred Spaces: Islam, Pluralism and the Hegemony
Overlapping Sacred Spaces: Islam, Pluralism and the Hegemony of ‘Human Rights’ Submitted by: Michael Arnold A dissertation submitted to the Islamic College in Collaboration with Middlesex University in accordance with the requirements of the degree of MA in Islamic Studies in the Faculty of Arts. Abstract: The focus of this research is the conceptualization of religious minorities in Islamic thought, the relationship of ‘human rights’ to religious freedom and pluralism, and the features of the Islam – human rights discourse as they relate to religious liberty and minority rights and explores the potential of an alternative to the human rights approach to pluralism and religious freedom based on Islamic universalism identified in the dissertation as ‘overlapping sacred spaces’. Such a study is important because of the increasing focus on the relationship between Islam and human rights in the wake of the Arab Spring and the emergence of extremist groups such as ISIS. The research approach adopted in this dissertation includes critically examining the concept of universal human rights and its relation to pluralism and religious freedom in conjunction with probing the Islamic tradition and history for scripturally rooted answers to the contemporary problem of pluralism. This dissertation recommends that further research be conducted into Islam’s theology of difference in addition as well as means of providing foundations for the affirmation of the religious other, in addition to necessary research in the field of practical implementation. Acknowledgements: I am first and foremost indebted to the staff at the Islamic College, particularly Mr. Rezaee and Mr. Ahmed Bawab who have seen me through some of the most challenging years of my academic, professional and personal life. -
Educational Rights and the Roles of Virtues, Perfectionism, and Cultural Progress
The Law of Education: Educational Rights and the Roles of Virtues, Perfectionism, and Cultural Progress R. GEORGE WRIGHT* I. INTRODUCTION ................................................................................... 385 II. EDUCATION: PURPOSES, RECENT OUTCOMES, AND LEGAL MECHANISMS FOR REFORM ................................................................ 391 A. EDUCATIONAL PURPOSES AND RIGHTS LANGUAGE ...................... 391 B. SOME RECENT GROUNDS FOR CONCERN IN FULFILLING EDUCATIONAL PURPOSES ............................................................. 393 C. THE BROAD RANGE OF AVAILABLE TECHNIQUES FOR THE LEGAL REFORM OF EDUCATION ............................................................... 395 III. SOME LINKAGES BETWEEN EDUCATION AND THE BASIC VIRTUES, PERFECTIONISM, AND CULTURAL PROGRESS ..................................... 397 IV. VIRTUES AND THEIR LEGITIMATE PROMOTION THROUGH THE EDUCATIONAL SYSTEM ...................................................................... 401 V. PERFECTIONISM AND ITS LEGITIMATE PROMOTION THROUGH THE EDUCATIONAL SYSTEM ...................................................................... 410 VI. CULTURAL PROGRESS OVER TIME AND ITS LEGITIMATE PROMOTION THROUGH THE EDUCATIONAL SYSTEM .............................................. 417 VII. CONCLUSION: EDUCATION LAW AS RIGHTS-CENTERED AND AS THE PURSUIT OF WORTHY VALUES AND GOALS: THE EXAMPLE OF HORNE V. FLORES ............................................................................................ 431 I. INTRODUCTION The law of education -
Donald Macleod God Or God?: Arianism, Ancient and Modern
Donald Macleod God or god?: Arianism, Ancient and Modern Ancient heresies have a habit of recurring in the Christian church. Although this article deals with eighteenth century tendencies, it may help to alert readers to the danger of compamble phenomena in contempomry theology and their effects on the teaching of the church. Beliefin the Dei1y ofJesus Christ is well waITanted by the canonical scriptures of the Christian church. When we move, however, from exegesis and biblical theology to the realm of systematic reflection we soon find ourselves struggling. The statement ~esus Christ is God' (or 'any statement linking such a subject to such a predicate) raises enormous problems. What is the relation of Christ as God to God the Father? And what is his relation to the divine nature? These questions were raised in an acute form by the Arian controversy of the 4th century. The church gave what it hoped were definitive answers in the Nicene Creed of 325 and the Nicaeno Constantinopolitan Creed of 381, but, despite these, Arianism persisted long after the death of the heresiarch. This article looks briefly at 4th century developments, but focuses mainly on later British Arianism, particularly the views of the great Evangelical leaders, Isaac Watts and Philip Doddridge. Arius It is a commonplace that history has been unkind to heretics. In the case of such men as Praxeas and Pelagius we know virtually nothing of their teaching except what we can glean from the voluminous writings of their opponents (notably Tertullian and Augustine). Arius (probably born in Libya around 256, died 336) is in little better case. -
Peter Geach's Ethics
July 1, 2018 Grammar and Function: Peter Geach's Ethics Katharina Nieswandt Pre-print, to appear in: Martin Hähnel (ed.) (forthcoming) Aristotelian Naturalism: A Research Companion. Springer: Dordrecht. A German version of this paper appeared as: Katharina Nieswandt (2017): “Grammatik und Funktion: Peter Geach.” In: Martin Hähnel (ed.): Der Aristotelische Naturalismus: Ein Handbuch. Metzler: Stuttgart,163-174. ISBN: 978-3-476-04332-0 (Hardcover). DOI: 10.1007/978-3-476-04333-7. Table of Contents Introduction.............................................................................................................................................1 Short Biography......................................................................................................................................2 The Grammar of Moral Expressions such as “Good” or “Should”.............................................3 The Frege-Geach Problem....................................................................................................................6 The Supposed “Naturalistic Fallacy”..................................................................................................8 Natural Teleology...................................................................................................................................9 The Role of the Virtues in Moral Life..............................................................................................10 Annotated Bibliography......................................................................................................................11 -
Perceptions of the Influence of Francisco De Vitoria on the Development of International Law in 21St Century Discourse
Perceptions of the Influence of Francisco de Vitoria on the Development of International Law in 21st Century discourse Gerrit Altena U1274635 October 2020 Tilburg Law School Supervisor: Dr. Inge van Hulle Contents: Chapter 1: Introduction…………………………………………………………………………………………………………2 Chapter 2: Francisco de Vitoria and the Development of Humanitarian Intervention……………9 Chapter 3: Francisco de Vitoria and the Secularization of International Law…………….………...21 Chapter 4: Francisco de Vitoria as the Founder of International Law……………………………….....27 Chapter 5: Conclusion………………………………………………………………………………………………………….37 Bibliography…………………………………………………………………………………………................................43 1 Chapter 1: Introduction The work of Francisco de Vitoria has always evoked conversation. Pufendorf and Kant could not agree on whether the work of the 16th Century Spanish clergyman and lecturer represented a defence or an attack on the native population of the Americas. Their disagreement has carried forth until this day.1 The conversation received renewed attention at the turn of the 20th Century, when American jurist James Brown Scott proclaimed Vitoria to be the founder of international law, as opposed to Hugo Grotius.2 Who was Francisco de Vitoria? Not much is known with certainty about the early life of Francisco de Vitoria. There is even disagreement over both Vitoria’s birthplace and the year of his birth. The former is said to be either Vitoria, the modern-day capital of Basque country, or Burgos.3 With regards to the year of his birth, there used to be a consensus on 1492. Vitoria, however, became a deacon in 1507, which would mean he would be 15 years old at that time. According to Hernández, it was impossible at the time to be a deacon at that age.