David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jonathan Jenkins Ichikawa
Jack Alan Reynolds
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Cambridge University Press (1999)
In this study John Bowlin argues that Aquinas's moral theology receives much of its character and content from an assumption about our common lot: the good we desire is difficult to know and to will, in particular because of contingencies of various kinds - within ourselves, in the ends and objects we pursue, and in the circumstances of choice. Since contingencies are fortune's effects, Aquinas insists that it is fortune that makes good choice difficult. Bowlin then explicates Aquinas's treatment of a number of topics in light of this difficulty: the moral and theological virtues, the first precepts of the natural law, the voluntariness of virtuous action, and the happiness available to us in this life. By noting that Aquinas proceeds with an eye on fortune's threats to virtue, agency, and happiness, Bowlin places him more precisely in the history of ethics, among Aristotle, Augustine, and the Stoics.
|Keywords||Contingency (Philosophy History Fortune History|
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|Call number||B765.T54.B65 1999|
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Citations of this work BETA
James J. S. Foster (2013). “Patching Up Virtue”. Journal of Religious Ethics 41 (4):688-709.
Keith Green (2007). Aquinas on Attachment, Envy, and Hatred in the "Summa Theologica". Journal of Religious Ethics 35 (3):403 - 428.
Peter Seipel (2015). Aquinas and the Natural Law. Journal of Religious Ethics 43 (1):28-50.
Shannon Dunn (2013). Virtue Ethics, Social Difference, and the Challenge of an Embodied Politics. Journal of Religious Ethics 41 (1):27-49.
Keith Green (2013). Aquinas on Hating Sin in Summa Theologiae II-II Q34 A3 and I-II Q23 A1. Sophia 52 (4):601-623.
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