Search results for 'Natural law Church of England' (try it on Scholar)

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  1. Linda Kirk (1987). Richard Cumberland and Natural Law: Secularisation of Thought in Seventeenth-Century England. J. Clarke & Co..
    The first biographical and intellectual study of the most influential of 18th century natural law philosophers.
     
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  2. Gerard F. Rutan (1993). Law, Politics and the Church of England: The Career of Stephen Lushington, 1782–1873. History of European Ideas 17 (5):687-688.
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    J. T. Noonan (1980). Natural Law, The Teaching of the Church, and the Regulation of the Rhythm of Human Fecundity. American Journal of Jurisprudence 25 (1):16-37.
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  4.  94
    J. L. O'Donovan (1999). Book Reviews : The Idea of Natural Rights: Studies on Natural Rights, Natural Law and Church Law, 1150-1625, by Brian Tierney. Atlanta: Scholars Press, 1997. 380 Pp. Pb. No Price. ISBN 0-7885-0355-. [REVIEW] Studies in Christian Ethics 12 (2):102-109.
  5.  5
    Alan Gewirth (1999). Brian Tierney, The Idea of Natural Rights: Studies on Natural Rights, Natural Law and Church Law, 1150–1625. (Emory University Studies in Law and Religion, 5.) Atlanta, Ga.: Scholars Press, for Emory University, 1997. Paper. Pp. Xi, 380. $24.95. [REVIEW] Speculum 74 (1):250-252.
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    Alan Gewirth (1999). The Idea of Natural Rights: Studies on Natural Rights, Natural Law and Church Law, 1150–1625. [REVIEW] Speculum 74 (1):250-252.
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    Ezra Talmor (1984). Probability and Certainty in Seventeenth-Century England. A Study of the Relationships Between Natural Science, Religion, History. Law, and Literature. History of European Ideas 5 (2):209-211.
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    Richard H. Popkin (1986). Probability and Certainty in Seventeenth-Century England. A Study of the Relationships Between Natural Science, Religion, History, Law and Literature (Review). Journal of the History of Philosophy 24 (3):416-418.
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  9.  75
    Nicholas Bamforth (2008). Patriarchal Religion, Sexuality, and Gender: A Critique of New Natural Law. Cambridge University Press.
    Fundamentalist forms of religion today claim authority everywhere, including the debates over the politics and constitutional law of liberal democracies. This book examines this general question through its critical evaluation of a recent school of thought: that of the new natural lawyers. The new natural lawyers are the lawyers of the current Vatical hierarchy, polemically concerned to defend its retrograde views on matters of sexuality and gender in terms of arguments that, in fact, notably lack the philosophical rigor (...)
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  10. George Turnbull (2005). The Principles of Moral and Christian Philosophy: Philosophical Works and Correspondence of George Turnbull. Liberty Fund.
    v. 1. The principles of moral philosophy -- v. 2. Christian philosophy.
     
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  11.  1
    George Turnbull (1740/1976). The Principles of Moral Philosophy: (1740). Olms.
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  12.  14
    Leigh C. Vicens (forthcoming). On the Natural Law Defense and the Disvalue of Ubiquitous Miracles. International Journal for Philosophy of Religion:1-10.
    In this paper I explore Peter van Inwagen’s conception of miracles and the implications of this conception for the viability of his version of the natural law defense. I argue that given his account of miraculous divine action and its parallel to free human action, it is implausible to think that God did not prevent natural evil in our world for the reasons van Inwagen proposes. I conclude by suggesting that on the grounds he provides for “epistemic humility” (...)
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  13.  92
    Marek Piechowiak (2013). Tomasza z Akwinu koncepcja prawa naturalnego. Czy Akwinata jest myślicielem liberalnym? [Thomas Aquinas’s Conception of Natural Law: Is Aquinas a Liberal Thinker?]. Przegląd Tomistyczny 19:301-337.
    This article seeks to justify the claim that Thomas Aquinas proposed a concept of natural law which is immune to the argument against the recognition of an objective grounding of the good formulated by a well-known representative of the liberal tradition, Isaiah Berlin, in his famous essay “Two Concepts of Freedom.” I argue that Aquinas’s concept of freedom takes into account the very same values and goals that Berlin set out to defend when he composed his critique of (...)
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  14.  29
    Matthew B. O'Brien & Robert C. Koons (2012). Objects of Intention: A Hylomorphic Critique of the New Natural Law Theory. American Catholic Philosophical Quarterly 86 (4):655-703.
    The “New Natural Law” Theory (NNL) of Germain Grisez, John Finnis, Joseph Boyle, and their collaborators offers a distinctive account of intentional action, which underlies a moral theory that aims to justify many aspects of traditional morality and Catholic doctrine. -/- In fact, we show that the NNL is committed to premises that entail the permissibility of many actions that are irreconcilable with traditional morality and Catholic doctrine, such as elective abortions. These consequences follow principally from two aspects of (...)
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  15.  27
    Cal Ledsham (2010). Love, Power and Consistency: Scotus' Doctrines of God's Power, Contingent Creation, Induction and Natural Law. Sophia 49 (4):557-575.
    I first examine John Duns Scotus’ view of contingency, pure possibility, and created possibilities, and his version of the celebrated distinction between ordained and absolute power. Scotus’ views on ethical natural law and his account of induction are characterised, and their dependence on the preceding doctrines detailed. I argue that there is an inconsistency in his treatments of the problem of induction and ethical natural law. Both proceed with God’s contingently willed creation of a given order of laws, (...)
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    Brandt Dainow (2013). What Can a Medieval Friar Teach Us About the Internet? Deriving Criteria of Justice for Cyberlaw From Thomist Natural Law Theory. Philosophy and Technology 26 (4):459-476.
    This paper applies a very traditional position within Natural Law Theory to Cyberspace. I shall first justify a Natural Law approach to Cyberspace by exploring the difficulties raised by the Internet to traditional principles of jurisprudence and the difficulties this presents for a Positive Law Theory account of legislation of Cyberspace. This will focus on issues relating to geography. I shall then explicate the paradigm of Natural Law accounts, the Treatise on Law, by Thomas Aquinas. From this (...)
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  17.  7
    René Brouwer (2008). On the Ancient Background of Grotius's Notion of Natural Law. Grotiana 29 (1):1-24.
    Grotius's notion of natural law is, as he himself makes clear, founded upon two demands of nature, which are to be connected with what is now known as the Stoic doctrine of appropriation. However, Grotius's understanding of the notion of natural law as a set of rules is not Stoic, but rather goes back to an interpretation that can be ascribed to Antiochus of Ascalon. By moving away from the Stoics Grotius could not only easily accommodate the Aristotelian (...)
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  18.  7
    Robert B. Kruschwitz (2004). Natural Law and the Free Church Tradition. In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers 149--162.
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  19.  5
    Gary Herbert (2009). The Non-Normative Nature of Hobbesian Natural Law. Hobbes Studies 22 (1):3-28.
    In this paper, I attempt to defend an older, non-normative approach to Hobbes's philosophy. I argue, against recent theories that maintain Hobbes's philosophy contains a normative theory of human behavior “which prescribes proper or morally permissible modes of action both within civil society and outside it”, that Hobbesian natural right and natural law are not normative postulates of a moral theory of political obligation but, rather, were considered by Hobbes to be, in the case of natural right, (...)
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  20.  5
    David Saunders & Ian Hunter (2003). Bringing the State to England: Andrew Tooke's Translation of Samuel Pufendorf's 'De Officio Hominis Et Civis'. History of Political Thought 24 (2):218-234.
    Andrew Tooke's 1691 English translation of Samuel Pufendorf's De officio hominis et civis, published as The Whole Duty of Man According to the Law of Nature, brought Pufendorf's manual fo statist natural law into English politics at a moment of temporary equilibrium in the unfinished contest between Crown and Parliament for the rights and powers of sovereignty. Drawing on the authors' re-edition of The Whole Duty of Man, this article describes and analyses a telling instance of how--by translation--the (...)
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  21.  7
    Thomas Giddens (2015). Natural Law and Vengeance: Jurisprudence on the Streets of Gotham. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 28 (4):765-785.
    Batman is allied with modern natural law in the way he relies upon reason to bring about his vision of ‘true justice’, operating as a force external to law. This vision of justice is a protective one, with Batman existing as a guardian—a force for resistance against the corruption of the state and the failures of the legal system. But alongside his rational means, Batman also employs violence as he moves beyond the boundaries of the civilised state into the (...)
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  22. Craig Paterson (2010). Review of Assisted Suicide and Euthanasia: A Natural Law Ethics Approach. [REVIEW] Ethics and Medicine 26 (1):23-4.
    As medical technology advances and severely injured or ill people can be kept alive and functioning long beyond what was previously medically possible, the debate surrounding the ethics of end-of-life care and quality-of-life issues has grown more urgent. In this lucid and vigorous book, Craig Paterson discusses assisted suicide and euthanasia from a fully fledged but non-dogmatic secular natural law perspective. He rehabilitates and revitalises the natural law approach to moral reasoning by developing a pluralistic account of just (...)
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  23.  31
    Francis Oakley (2005). Natural Law, Laws of Nature, Natural Rights: Continuity and Discontinuity in the History of Ideas. Continuum.
    Metaphysical schemata and intellectual traditions -- Laws of nature : the scientific concept -- Natural law : disputed moments of transition -- Natural rights : origins and grounding.
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  24. David S. Oderberg & T. D. J. Chappell (eds.) (2004). Human Values: New Essays on Ethics and Natural Law. Palgrave Macmillan.
    In recent decades, the revival of natural law theory in modern moral philosophy has been an exciting and important development. Human Values brings together an international group of moral philosophers who in various respects share the aims and ideals of natural law ethics. In their diverse ways, these authors make distinctive and original contributions to the continuing project of developing natural law ethics as a comprehensive treatment of modern ethical theory and practice.
     
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  25.  33
    Stephen John Grabill (2006). Rediscovering the Natural Law in Reformed Theological Ethics. William B. Eerdmans Pub. Co..
    Karl Barth and the displacement of natural law in contemporary Protestant theology -- Development of the natural-law tradition through the high Middle Ages -- John Calvin and the natural knowledge of God the Creator -- Peter Martyr Vermigli and the natural knowledge of God the Creator -- Natural law in the thought of Johannes Althusius -- Francis Turretin and the natural knowledge of God the Creator.
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  26. Anthony J. Lisska (1996). Aquinas's Theory of Natural Law: An Analytic Reconstrution. Oxford University Press.
    Aquinas needs no introduction as one of the greatest minds of the middle ages. Highly influential on the development of Christian doctrine, his ideas are still of fundamental philosophical importance. This new critique of his natural law theory discusses the theory's background in Aristotle and advances new interpretations of contemporary legal issues which hark back to Aquinas.
     
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  27. Marek Piechowiak (2009). Elementy prawnonaturalne w stosowaniu Konstytucji RP [Natural-Law Elements in Application of the Constitution of the Republic of Poland]. Przegląd Sejmowy 17 (5 (94)):71-90.
    Recognizing inherent and inalienable nature of dignity and universality of certain values, the Constitution of the Republic of Poland, introduces to the foundations of Polish legal system some elements of natural law which may be used for application of the Basic Law. Constitutional recognition of these elements only makes sense on the assumption of their cognizability. Therefore, as an important element of constitutional concept of natural law is taken the recognition of the argument of cognitivism according to which (...)
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  28.  8
    Daniel Chernilo (2013). The Natural Law Foundations of Modern Social Theory: A Quest for Universalism. Cambridge University Press.
    Contemporary social theory and natural law : Jurgen Habermas -- A natural-law critique of modern social theory : Karl Lowith, Leo Strauss and Eric Voegelin -- Natural law and the question of universalism -- Modern natural law I : Hobbes and Rousseau on the state of nature and social life -- Modern natural law II : Kant and Hegel on proceduralism and ethical life -- Classical social theory I : Marx, Tonnies and Durkheim on alienation, (...)
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  29. Stephen Buckle (1991). Natural Law and the Theory of Property: Grotius to Hume. Oxford University Press.
    In this book, Buckle provides a historical perspective on the political philosophies of Locke and Hume, arguing that there are continuities in the development of seventeenth and eighteenth-century political theory which have often gone unrecognized. He begins with a detailed exposition of Grotius's and Pufendorf's modern natural law theory, focussing on their accounts of the nature of natural law, human sociability, the development of forms of property, and the question of slavery. He then shows that Locke's political theory (...)
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  30.  38
    Joshua D. Goldstein (2011). New Natural Law Theory and the Grounds of Marriage. Social Theory and Practice 37 (3):461-482.
    New natural lawyers--notably Grisez, Finnis, and George--have written much on civil marriage's moral boundaries and grounds, but with slight influence. The peripheral place of the new natural law theory (NNLT) results from the marital grounds they suggest and the exclusionary moral conclusions they draw from them. However, I argue a more authentic and attractive NNLT account of marriage is recoverable through overlooked resources within the theory itself: friendship and moral self-constitution. This reconstructed account allows us to identify the (...)
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  31. Samuel Pufendorf (1991). On the Duty of Man and Citizen According to Natural Law. Cambridge University Press.
    Samuel Pufendorf is one of the most important moral and political philosophers of the seventeenth century. His theory, which builds on Grotius and Hobbes, was immediately recognized as a classic and taken up by writers as diverse as Locke, Hume, Rousseau, and Smith. Over the past twenty years there has been a renaissance of Pufendorf scholarship. On the Duty of Man and Citizen is Pufendorf's own epitome of his monumental On the Law of Nature and of Nations, and it served (...)
     
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  32. J. Budziszewski (2011). The Line Through the Heart: Natural Law as Fact, Theory, and Sign of Contradiction. Intercollegiate Studies Institute.
    Natural law as fact, theory, and sign of contradiction -- The second tablet project -- The mystery of what? -- The natural, the connatural, and the unnatural -- Accept no imitations: natural law vs. naturalism -- Thou shalt not kill . . . whom? the meaning of the person -- Capital punishment: the case for justice -- Constitution vs. constitutionalism -- Constitutional metaphysics -- The liberal, illiberal religion.
     
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  33.  41
    Daniel Mark Nelson (1992). The Priority of Prudence: Virtue and Natural Law in Thomas Aquinas and the Implications for Modern Ethics. Penn State University Press.
    In _The Priority of Prudence_, Daniel Mark Nelson proposes a reappropriation of a moral perspective that focuses on the cardinal virtues of courage, temperance, justice, and prudence. The study aims to recover and rehabilitate the virtue of prudence as a way of resuming a moral conversation that has been stalemated for too long. Nelson's main source for reviving the virtue of prudence is St. Thomas Aquinas's account of the cardinal virtues in the _Summa Theologica_. A primary problem with using (...)
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  34.  20
    Kurt von Schuschnigg (1958). The Church, Germany, and the Natural Law. Thought: A Journal of Philosophy 33 (3):339-360.
    In all its dealings with the belligerent powers, particularly Germany, during the Second W orId War, the Holy See stood for peace and the rights of man.
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  35. Craig Paterson (2001). The Contribution of Natural Law Theory to Moral and Legal Debate Concerning Suicide, Assisted Suicide and Euthanasia. Universal Publishers.
    Chapter one argues for the important contribution that a natural law based framework can make towards an analysis and assessment of key controversies surrounding the practices of suicide, assisted suicide, and voluntary euthanasia. The second chapter considers a number of historical contributions to the debate. The third chapter takes up the modern context of ideas that have increasingly come to the fore in shaping the 'push' for reform. Particular areas focused upon include the value of human life, the value (...)
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  36.  8
    B. H. Woo (2012). Pannenberg's Understanding of the Natural Law. Studies in Christian Ethics 25 (3):346-366.
    The ethics of Wolfhart Pannenberg has a nomological dimension at its center. Based on the history of the natural law tradition, Pannenberg maintains the possibility of the natural law theory on the following five grounds. -/- The theological ground is his understanding of the Decalogue, the Sermon on the Mount, and the Pauline interpretation of the law. For its historical ground, Pannenberg articulates the natural law theories of Patristic theology and the theologies of Troeltsch and Brunner. The (...)
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  37.  8
    Jeffrey J. Maciejewski (2005). Reason as a Nexus of Natural Law and Rhetoric. Journal of Business Ethics 59 (3):247 - 257.
    . Although the pages of Journal of Business Ethics have hosted an ongoing dialogue on the ethics of rhetoric and persuasion, the debates have been unable to account for the underlying morality of the human propensity to engage in rhetorical discourse as a part of living in society. In this paper, I offer natural-law ethical theory as a moral paradigm in which to examine rhetoric. In this context, I assert that rhetoric services reason, which in turn services our dispositions (...)
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  38.  66
    Yves René Marie Simon (1965/1992). The Tradition of Natural Law: A Philosopher's Reflections. Fordham University Press.
    The tradition of natural law is one of the foundations of Western civilization. At its heart is the conviction that there is an objective and universal justice which transcends humanity’s particular expressions of justice. It asserts that there are certain ways of behaving which are appropriate to humanity simply by virtue of the fact that we are all human beings. Recent political debates indicate that it is not a tradition that has gone unchallenged: in fact, the opposition is as (...)
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  39.  45
    Francesco Fagiani (1983). Natural Law and History in Locke's Theory of Distributive Justice. Topoi 2 (2):163-185.
    According to the tradition of natural law justice is inherent to, and should always be observed in, all interpersonal relations: the science of natural law is nothing more or less than the expression of such principles of justice. The theoretical peculiarities that crop up regarding the lawfulness of appropriation are determined by the indirect interpersonal relations that take place within the process of appropriation: though appropriation is an action directed not towards another person or his property, but towards (...)
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  40.  34
    J. J. Burlamaqui (1748/2004). The Principles of Natural Law: In Which the True Systems of Morality and Civil Government Are Established, and the Different Sentiments of Grotius, Hobbes, Puffendorf, Barbeyrac, Locke, Clark, and Hutchinson, Occasionally Considered. Lawbook Exchange.
  41.  24
    Mark J. Cherry (ed.) (2004). Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers.
    Accounts of natural law moral philosophy and theology sought principles and precepts for morality, law, and other forms of social authority, whose prescriptive force was not dependent for validity on human decision, social influence, past tradition, or cultural convention, but through natural reason itself. This volume critically explores and assesses our contemporary culture wars in terms of: the possibility of natural law moral philosophy and theology to provide a unique, content-full, canonical morality; the character and nature of (...)
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  42. Fulvio Di Blasi (2006). God and the Natural Law: A Rereading of Thomas Aquinas. St. Augustine's Press.
    The neoclassical critique of conventional natural law theory -- The presupposition of lex naturalis : man as capax dei -- "Lex" and "Lex Naturalis.".
     
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  43. T. Patrick Hill (2002). Reproductive Technologies Confront Traditional Ethics: The Capacity of Richard A. Mccormick's Reformulated Natural Law Ethic to Meet the Challenge. Dissertation, The University of Chicago
    Given modern technology's penetration of human behavior, it is reasonable to consider what this might mean ethically in the case of emerging technologies being used in association with human reproduction. The nature and reach of these technologies are unprecedented and can legitimately be said to pose serious challenges to traditional ethical assessments of the human good. ;In addressing these challenges, Richard A. McCormick, a moral theologian and bio-ethicist, has deployed a reformulated natural law ethic that derives from formal (...)
     
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  44. Douglas Kries (2007). The Problem of Natural Law. Lexington Books.
    Conscience in Thomas's understanding of natural law -- The objections of the ancient philosophers -- The objections of the Calvinist christians -- On the possibility of revising Thomas's teaching on conscience -- Those who deny the existence of human nature -- Those who deny the moral relevancy of human nature -- Those who deny the ancient understanding of human nature.
     
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  45. Henrik Syse (2007). Natural Law, Religion, and Rights: An Exploration of the Relationship Between Natural Law and Natural Rights, with Special Emphasis on the Teachings of Thomas Hobbes and John Locke. St. Augustine's Press.
    The Euthyphro problem and the natural law : an investigation of some aspects of the medieval debate on natural law -- Aristotle : natural law and man in the "metaxy" -- St. Thomas Aquinas : the "lex naturalis" -- Thomas Hobbes : The state of nature and natural rights -- John Locke : natural law, natural rights and God -- Concluding remarks and a heavenly dialogue.
     
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  46.  1
    J. D. Eusden (1960). Natural Law and Covenant Theology in New England, 1620-1670. American Journal of Jurisprudence 5 (1):1-30.
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    Gereon Wolters (2009). The Epistemological Roots of Ecclesiastical Claims to Knowledge. Axiomathes 19 (4):481-508.
    In theoretical matters, ecclesiastical claims to knowledge have lead to various conflicts with science. Claims in orientational matters, sometimes connected to attempts to establish them as a rule for legislation, have often been in conflict with the justified claims of non-believers. In addition they violate the Principle of Autonomy of the individual, which is at the very heart of European identity so decisively shaped by the Enlightenment. The Principle of Autonomy implies that state legislation should not interfere in the life (...)
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  48.  14
    Ruth Austin Miller (2009). Law in Crisis: The Ecstatic Subject of Natural Disaster. Stanford University Press.
    Law in Crisis is an unsettling history of natural disaster and political subject formation in the modern world.
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  49. Philip Soper (2007). In Defense of Classical Natural Law in Legal Theory: Why Unjust Law is No Law at All. Canadian Journal of Law and Jurisprudence 20 (1):201-224.
    The classical view of natural law, often traced to Aquinas' statement that "unjust law is no law at all," finds few defenders today. Even those most sympathetic to natural law theories do not embrace the classical account, but, instead, convert Aquinas' claim into a claim of political theory or construct new "natural law" accounts about the connection between legal and moral principles in a theory of adjudication. In this paper, I defend the view that extreme injustice disqualifies (...)
     
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  50.  53
    Martin Rhonheimer (2000). Natural Law and Practical Reason: A Thomist View of Moral Autonomy. Fordham University Press.
    Rhonheimer applies moral theology to practical questions, such as, what does it mean to violate the natural law, or to be “unnatural”?
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