This book discusses Thomistic commentary on the topics of physical premotion, grace, and the permission of sin, especially as these relate to the mysteries of predestination and reprobation. The author examines the fundamental tenets of the classical Thomistic account, and on this basis critiques the 20th century revisionist theories of Domingo Banez, Reginald Garrigou-Lagrange, Francisco Marin-Sola, Jacques Maritain, Bernard Lonergan, and Jean-Herve Nicolas. In conclusion, the implications of the traditional view are considered in light of the spiritual life.

In lieu of an abstract, here is a brief excerpt of the content:A Báñezian Grounding for Counterfactuals of Creaturely Freedom:A Response to James Dominic Rooney, O.P.Taylor Patrick O'NeillIntroductionIn a recently published article, James Rooney, O.P., critiques a fundamental aspect of Réginald Garrigou-Lagrange's articulation of the relation between divine causality and creaturely freedom, which I also defended in my recent book.1 Specifically, Rooney argues that at least some of what Garrigou-Lagrange holds is rooted in a Molinist rather than Báñezian understanding (...) of human freedom and divine causality. The aim of this paper is to articulate the basic objections raised by Rooney and to show why the objections fail. We shall not provide an exegetical or textual analysis of Báñez himself, but rather will establish a speculative grounding and agreement between basic principles of Báñezianism and Garrigou-Lagrange's articulation, ultimately affirming the necessity of positing creaturely counterfactuals for Báñezianism.Rooney makes two distinct (but related) objections to Garrigou-Lagrange's treatment. First, he claims that Báñezianism as a system rejects the notion of "alternative possibilities" when considering the creaturely will and its relation to divine causality, especially in regard to physical premotion. I shall argue that this is incorrect, and indeed misses one of the constitutive elements of Báñezianism—in fact the very grounding for its claim that infallibly moved actions remain free. Second, Rooney claims that Garrigou-Lagrange posits [End Page 651] a circular argument regarding the reality of sin. Garrigou-Lagrange's argument would be circular if it corresponded to a single order of causality or if counterfactuals of creaturely freedom were incompatible with Báñezianism. But we shall argue that they are not. As such, the argument is not only not circular, but rather elucidates a constitutive element of the Báñezian system, thereby refuting the objection. In short, Garrigou-Lagrange's articulation of Báñezian premotion admits of counterfactuals without relying upon divine passivity, and it remains internally coherent.Rooney's Critique of the So-called "Garrigou Manoeuvre"Rooney begins the essay by outlining a few of the major differences between a Molinist and Báñezian view of human freedom. Rooney's argument is that there is a potential "grounding problem" for Báñezianism, or at least for Báñezianism as articulated by Garrigou-Lagrange. As Rooney notes, Báñezianism posits that God's efficacious grace is ontologically antecedent to our good actions (and his permission of sin is ontologically antecedent to our sin). But how does this position retain free choice, if divine causation or permission is infallibly determinative and antecedent to creaturely choice? Rooney says:The Banezians need to account for how it is possible that a creature can do otherwise in the special case when God moves the creature to act through grace. Specifically, what grounds the truth of the claim that, even when God determines human free choices from eternity such that a human being has only one course of action open to them, those human beings are morally responsible for their actions? If the Banezian view entails that human beings, acting under grace, strictly lack any ability to do otherwise, then the view is incoherent.2As such, we can see that "the ability to do otherwise" is an essential, grounding element for defending Báñezianism against radically compatibilist or double-predestinarian views of human freedom, which have been condemned by the Church at Trent and in subsequent condemnations of Jansenism.3 Of course, the phrase "ability to do otherwise" is metaphysically [End Page 652] ambiguous, which Rooney admits. Various articulations of a more metaphysically precise grounding for the preservation of free choice under the influence of efficacious grace (or while efficacious grace is withheld) have been put forth, and Rooney focuses on a particular "strategy" which he associates with Garrigou-Lagrange and myself.4 He terms this strategy the "Garrigou Manoeuvre."Rooney notes that "Garrigou-Lagrange claims that there is something in virtue of which God denies someone efficacious grace, and that this is in the control of the sinner."5 He quotes Garrigou-Lagrange as saying that a person "is deprived of efficacious grace because by sinning he resists sufficient grace.... [Therefore,] God... (shrink)

Codes of professional ethics and cases designed to teach ethical decision making are written for individual professionals and ignore the systems level of analysis. They typically employ a lineal view of causality and overvalue placement of blame as a component of ethical problem solving. This article takes a systems approach to ethical problems and identifies aspects of systems that promote or impede ethical decision making. Psychological abuse of children is used as an example of a problem requiring a coordinated, systemic (...) response to ethical issues such as autonomy, privacy, and confidentiality. (shrink)

Twenty psychologists were interviewed about an ethical dilemma that they had found to be particularly difficult to resolve. In just under half of the cases the dilemma involved a perceived conflict of ethical principles (e.g., the welfare of the consumer vs. the right to privacy). In the other cases, the psychologists were prevented from following an ethically prescribed course of action by some nonethical consideration such as contractural obligation, legal requirement, or the demands of an employer. We discuss the implications (...) of these two sorts of dilemmas for psychological practice and make some suggestions for proactive approaches to ethical problem solving. (shrink)

In a task requiring speeded bidirectional responses to arrow symbols , “free choice” responses to interspersed bidirectional stimuli are influenced by masked directional primes . By varying stimulus–response compatibility, we tested whether this priming effect is mediated by the conscious instructional set, or instead by pre-existing directional associations to the symbols. In two experiments, one group of participants was instructed to respond with the hand consistent with the implied direction of the arrow symbols, while another group was instructed to make (...) the spatially opposite responses. Both groups showed priming of “free choice” responses. However, such priming was always biased according to the instructional set rather than pre-existing associations. Subliminal priming of “free choice” responses therefore depends on conscious task goals. (shrink)

Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.

Political Freedom By George G. Brenkert Routledge, 1991. Pp. 278. ISBN 0–415–03372–1. £35 hbk.Wittgenstein: A Bibliographical Guide By Guido Frongia and Brian McGuinness Basil Blackwell, 1990. Pp. x + 438. ISBN 00631–13765–3. £60.00.Metaphysics By Peter van Inwagen Oxford University Press, 1993. Pp. xiii + 222. ISBN 0–19–8751400. £11.95 pbk.The Nature of Moral Thinking By Francis Snare Routledge, 1992. Pp. 187. ISBN 0–415–04709–9. £9.99 pbk.Filosofía analitica hoy: Encuentro de tradiciones Edited by Mercedes Torrevejano Servicio de Publications Universidade de Santiago de Compostela, (...) 1991. Pp. 284. ISBN 84–7191–722‐X. $15.5 pbk.The Puzzle of Experience By J.J. Valberg Clarendon Press, 1992. Pp. 227. ISBN 0–19–824291–3. £25.Religion and Philosophy Edited by Martin Warner Royal Institute of Philosophy Supplement: 31 Cambridge University Press, 1992. Pp. vi + 155. ISBN 0–521–42951‐X. £10.95 pbk.The Uses of Philosophy By Mary Warnock Blackwell, 1992. Pp. 256. ISBN 0–631–18038–9. £35.00 hbk. £11.95 pbk.The Disappearance of Time: Kurt Godel and the Idealistic Tradition in Philosophy By Palle Yourgrau Cambridge University Press, 1991. Pp. x + 182. ISBN 0–521–41012–6. £27.50. (shrink)

Contemplating Suicide: The Language and Ethnics of Self Harm By Gavin J. Fairbairn Routledge, 1995. Pp. xxx. ISBN 415?10606. £12.95(pbk). Religious Transformation in Western Society. The End of Happiness By Harvie Ferguson, Routledge, 1992. Pp. xvi + 269. ISBN 0?415?02574?5. £XX.xx. Feminism and the Self: The Web of Identity By Morwenna Griffiths Routledge, 1995. Pp. 191. ISBN 0?415?09821?1. £12.99 (pbk). Faith, Scepticism and Personal Identity. A Festschrift for Terence Penelhum Edited by J.J. Macintosh and H. A. Meynell University of Calgary (...) Press, 1994. Pp. vii + 304. CAN$27.95. The Shape of Space (second edition) By Graham Nerlich Cambridge University Press, 1994. ISBN 0?521?45645?2. Logical Learning Theory: A Human Teleology and its Empirical Support By Joseph F. Rychlak University of Nebraska Press, 1994. Pp. 387. ISBN 0?8032?3904?1. £32.95 Philosophical Idealism and Christian Belief By Alan P.F. Sell University of Wales Press, 1995. Pp. x + 338. (shrink)

Essays on Philosophy and Economic Methodology By Daniel M. Hausman Cambridge University Press, 1992. Pp. 259. ISBN 0?521?41740?6. £35.00. Le Fondement de la morale: Essai d'éthiquephilosophique By André Léonard Cerf, 1991. Pp. 381. ISBN not available. FF240. The Philosophy of Time Edited By Robin Le Poidevin and Murray MacBeath Oxford University Press, 1993. Pp. 230. ISBN 0?19?823998?X. £27.50. The Ethics and Politics of Human Experimentation By Paul M. McNeill Cambridge University Press, 1993. Pp. 315. ISBN 0?521?41627?2. £35.00. Modern Conditions, Postmodern (...) Controversies By Barry Smart Routledge, 1991. Pp. 241. ISBN 0?415?06952. £10.99. Religion in Relation. Method, Application and Moral Location By Ivan Strenski Macmillan, 1993. Pp. ix + 257. ISBN 0?333?53469?7. £45.00. Robert Nozick: Property, Justice and the Minimal State By Jonathan Wolff Polity Press, 1991. Pp. ix + 168. ISBN 0?7456?0603?2. £8.95 pbk. (shrink)

Introducing Applied Ethics Edited by Brenda Almond, Blackwell, 1995. Pp. 375. ISBN 0-631-19389-8. 45.00 (hbk), 14.99 (pbk). Environmental Ethics Edited by Robert Elliot, Oxford University Press, 1995. Pp. 255. ISBN 9-19-875144-3. 9.95 (pbk) Medicine and Moral Reasoning Edited by K.W.M. Fulford, Grant Gillett and Janet Martin Soskice Cambridge University Press, 1994. Pp. 207. ISBN 0-521-45325-9 37.50 (hbk), 12.95 (pbk). Enlightenment and Religion. Rational Dissent in Eighteenth-century Britain Edited by Knud Haakonssen, Cambridge University Press, 1996. Pp. xii + 348. ISBN 0-521-56060-8. (...) 40.00. Dialettica, Arte e Societ : Saggio su Theodor W. Adorno By Giacomo Rinaldi, Quattroventi, Urbino, 1994. Pp. 205. L. 30,000. Relevance: Communication and Cognition, new revised edition, By Dan Sperber and Deirdre Wilson, Blackwell, 1995. Pp. 326. ISBN 0-631-19878-4. 15.99. Autobiographical Reflections By Eric Voegelin (Edited, with Introduction, by Ellis Sandoz), Louisiana State University Press, 1996. Pp. 131. ISBN 0807120766 $10.95. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:From Báñez with Love:A Response to a Response by Taylor Patrick O'NeillJames Dominic Rooney O.P.From where I stand, the traditional options of Molinism and Báñezianism seem logically exhaustive possible accounts of the way in which God can cause people to love him, under the influence of grace, while at the same time being able to affirm that those people remain free. Either God's giving efficacious grace to an (...) individual is such as to cause that individual to act a certain way, merely in virtue of giving that grace to that individual, or it is not. If that grace is not intrinsically efficacious, then you need to explain the way in which God can cause an action by giving grace which does not require grace to be intrinsically efficacious. On the latter front, Molinists aim to affirm that human beings are free even while acting under the influence of God's grace, and hold that God's grace is not such as to make it that one could not have done otherwise. They explain this by appeal to counterfactual truths about what human beings would do, metaphysically prior to and independent of God's subsequent decisions to give or withhold grace. These "counterfactuals of freedom" are central to Molinist accounts of freedom, since the truth of these counterfactuals alone secures the fact that human beings are acting freely even when God gives them grace and causes them to perform certain actions. Those human beings could have acted otherwise. Conversely, since God knows these truths, he can use them in order to give grace to an individual at those times when he knows it will be efficacious.To me, the Molinist view is a non-starter. What these truths consist in, what grounds them, how God uses them—I find the critiques compelling [End Page 675] and Molinist answers to these questions metaphysically problematic.1 I am committed to finding a Báñezian solution, therefore, to the riddle. From my perspective, the mystery of predestination invites confusion ultimately because the issue is a subtle philosophical, not a theological, problem. The resolution to the riddle of grace and free will can come only through an adequate account of the nature of human freedom. And I remain unsatisfied by a lack of philosophical clarity among Báñezian authors on the nature of freedom. In a recent paper, I therefore posed a problem for Báñezianism that resembles what is called the "grounding problem" for Molinism: where do the truths about alternative possibilities come from? And I illustrated the problem in the context of the account of grace given by one famous defender of the view, Fr. Réginald Garrigou-Lagrange, whose work in turn was recently promoted by Taylor Patrick O'Neill.In short, Garrigou-Lagrange appears to accept that there need to be alternative possibilities if human action is to be free. He gives an accounting of those possibilities as follows. On one side, when I sin, Garrigou-Lagrange argues that God's denial of efficacious grace, even though this denial occurs prior to anything I do or could have done, does not necessitate my sin because I performed the sin by means of my normally operating volitional and intellectual capacities (which God merely refrained from interfering in), and I had alternative possibilities provided by the possibility of God providing efficacious grace. Then, on the other, when I do good, he appeals at many points to non-culpable "defects" regarding my intellectual or volitional capacities as grounding those alternative possibilities that I could have sinned even when acting under efficacious grace. In both cases, my acts are still metaphysically contingent. However, neither case provides a sufficient grounding for alternative possibilities (I argued), because I had no relevant control over God's decision to deny efficacious grace, nor were those "defects" in light of which I could have sinned under my control. Instead, I argued that Garrigou-Lagrange's account of humans having alternative possibilities for action would be successful only if there were facts about what I would have done under sufficient grace, truths prior to and independent of God's decision to give efficacious... (shrink)

Edmund Burke, long considered modern conservatism's founding father, is also widely believed to be an opponent of empire. However, Daniel O'Neill turns that latter belief on its head. This fresh and innovative book shows that Burke was a passionate supporter and staunch defender of the British Empire in the eighteenth century, whether in the New World, India, or Ireland. Moreover--and against a growing body of contemporary scholarship that rejects the very notion that Burke was an exemplar of conservatism--O'Neill (...) demonstrates that Burke's defense of empire was in fact ideologically consistent with his conservative opposition to the French Revolution. Burke's logic of empire relied on two opposing but complementary theoretical strategies: Ornamentalism, which stressed cultural similarities between "civilized" societies, as he understood them, and Orientalism, which stressed the putative cultural differences distinguishing "savage" societies from their "civilized" counterparts. This incisive book also shows that Burke's argument had lasting implications, as his development of these two justifications for empire prefigured later intellectual defenses of British imperialism"--Provided by publisher. (shrink)

This chapter contains sections titled: Introduction: Rawls Against Capitalism Rawls's Critique of “Welfare State Capitalism” Rawls (and Meade) on the Aims and Features of “Property‐Owning Democracy” Putting the Democracy into Property‐Owning Democracy: POD and the Fair Value of the Political Liberties Power, Opportunity, and Control of Capital: POD and Fair Equality of Opportunity Power, Status, and Self‐Respect: POD, the Difference Principle, and the Value of Equality Welfare State Capitalism and Property‐Owning Democracy: Ideal Types, Public Policy, and Real Politics Conclusion ‐ (...) Liberty, Equality, and Property‐Owning Democracy References. (shrink)

This chapter contains sections titled: Justice as Fairness and Property‐Owning Democracy Part One: Property‐Owning Democracy: Theoretical Foundations Part Two: Interrogating Property‐Owning Democracy: Work, Gender, Political Economy Part Three: Toward a Practical Politics of Property‐Owning Democracy: Program and Politics References.

This chapter contains sections titled: Introduction Hegel's Linguistic Inheritance Hegel's Early View of Language in the Jena Period (1804–1806) Language in the Jena Phenomenology of Spirit (1807) Language in Hegel's ‘Mature System’ ( The Encyclopedia of Philosophical Sciences ) (1818–1830) The Philosophy of Language: The Unwritten Volume.

The aesthetic techniques used in The Expanse are indicative of the infinite space that is an essential and ever‐present character in the show. The cinematography and set design of The Expanse make extensive use of chiaroscuro—a famous artistic technique in the history of painting. For some reason, the infinity of The Expanse attracts us. The look and design of the show indulges us in an experience of the sublime. The dynamically sublime is an experience of infinite power, but not where (...) our survival is threatened by it. The experience of the sublime is one proof of freedom. The absence of the ability to know the significance of what one does in the context of the infinite does not diminish the significance of what they do. The characters of The Expanse know this. They act because they know they must, and they have faith that what they do matters. (shrink)

A collection of original essays that represent the first extended treatment of political philosopher John Rawls' idea of a property-owning democracy.

This article addresses two areas of continuing controversy about consent in clinical research: the question of when consent to low risk research is necessary, and the question of when consent to research is valid. The article identifies a number of considerations relevant to determining whether consent is necessary, chief of which is whether the study would involve subjects in ways that would (otherwise) infringe their rights. When consent is necessary, there is a further question of under what conditions consent is (...) valid or successful in waiving a right. The most influential account of validity conditions is non-moralized, in the sense that the conditions make no essential reference to whether the researcher soliciting consent has obtained it in a way that wrongs the subject. The article examines the implications of this account, and compares it with recent accounts that moralize some of the validity conditions. -/- . (shrink)

The attempt to connect philosophy and social hope has been one of the key distinguishing features of critical theory as a tradition of enquiry. This connection has been questioned forcefully from the perspective of a post-philosophical pragmatism, as articulated by Rorty. In this article I consider two strategies that have been adopted by critical theorists in seeking to reject Affection Rorty's suggestion that we should abandon the attempt to ground social hope in philosophical reason. We consider argumentative strategies of the (...) philosophical anthropologist and of the rational proceduralist. Once the exchanges between Rorty and these two strands of critical theory have been reconstructed and assessed, an alternative perspective emerges. It is argued that philosophical reasoning best helps to sustain social hope in a rapidly changing world when we consider it in terms of the practice of democratic criticism. (shrink)

The attempt to connect philosophy and social hope has been one of the key distinguishing features of critical theory as a tradition of enquiry. This connection has been questioned forcefully from the perspective of a post-philosophical pragmatism, as articulated by Rorty. In this article I consider two strategies that have been adopted by critical theorists in seeking to reject Rorty's suggestion that we should abandon the attempt to ground social hope in philosophical reason. We consider argumentative strategies of the philosophical (...) anthropologist and of the rational proceduralist. Once the exchanges between Rorty and these two strands of critical theory have been reconstructed and assessed, an alternative perspective emerges. It is argued that philosophical reasoning best helps to sustain social hope in a rapidly changing world when we consider it in terms of the practice of democratic criticism. (shrink)

Public choice theory presents itself as a new institutional economics that rectifies the failure of the neo-classical tradition to treat the institutional dimension of economics. It offers criticism of both neo-classical defenders of cost-benefit analysis and their environmental critics. Both assume the existence of benign political actors. While sharing some of its scepticism about this assumption, this paper argues that the public choice perspective is flawed. The old institutionalism of classical economics provides a better perspective to examine both explanatory and (...) nonnative problems occasioned by environmental problems than does the new institutionalism, raising significant questions about the relationship between environmental goods, virtues and institutions which have been lost to recent discussion. (shrink)

It's taken yoga several thousand years to make the journey from a handful of monasteries dotting the Himalayas to the yoga studios popping up everywhere. Whether bathing with holy men in the Ganges or joining the chorus of a thousand voices chanting 'om,' photographer Michael O'Neill decided to devote himself to experience and record the world of yoga at this critical juncture in its history. The result is a powerful photographic tribute to the age-old discipline turned global phenomenon, with (...) over 250 million practitioners united in physical, spiritual, and mindful practice worldwide. (shrink)

This article presents a normative‐theoretical account of democratic legitimacy that meets the challenge of moral and cultural pluralism in a way that takes the avoidance of oppression and violence to be a fundamental imperative. The discourse‐theoretical perspective of jürgen Habermas reveals that reasoned agreement among citizens is the only alternative to political oppression. Pace Habermas, however, the legitimacy of even basic constitutional principles does not require us to agree with one another for the same reasons. While we can affirm such (...) principles for a wide range of different reasons, the process of achieving reasoned agreements on contentious issues draws us together as citizens in loyalty to a particular, historical set of political institutions. The reasoned commitment to our constitution that we come to share in this ongoing process acts as an identity‐forming bond that allows us to live in peace with deep moral and cultural differences. (shrink)

Is logical empiricism incompatible with a critical social science? The longstanding assumption that it is incompatible has been prominent in recent debates about welfare economics. Sen’s development of a critical and descriptively rich welfare eco nomics is taken by writers such as Putnam, Walsh and Sen to involve the excising of the influence of logical empiricism on neo-classical economics. However, this view stands in contrast to the descriptively rich contributions to political economy of members of the left Vienna Circle, such (...) as Otto Neurath. This paper considers the compatibility of the meta-theoretical commitments of Neurath and others in the logical empiricist tradition with this first-order critical political economy. (shrink)