Search results for 'Natural law Religious aspects' (try it on Scholar)

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  1. N. MacCormick & Natural Law (1992). Natural Law Theory: Contemporary Essays. In Robert P. George (ed.), Natural Law Theory: Contemporary Essays. Oxford University Press
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  2. 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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  3. Abū Al-Faz̤l ʻIzzatī (2002). Islam and Natural Law. Icas Press.
    This book introduces Islam as the religion of inclusive monotheism, supporting a holistic approach toward the entire creation, including man and humanity, and taking into consideration directly all his physical, rational, emotion, and spiritual needs.
     
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  4. José María Torralba, Mario Šilar, García Martínez & Alejandro Néstor (eds.) (2008). Natural Law: Historical, Systematic and Juridical Approaches. Cambridge Scholars Pub..
     
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  5. David VanDrunen (2006). A Biblical Case for Natural Law. Acton Institute.
     
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  6.  39
    John Finnis (2011). Religion and Public Reasons. Oxford University Press.
    The essays in Religion and Public Reasons seek to argue for, and illustrate, a central element of John Finnis' theory of natural law: that the main tenets of ...
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  7.  15
    Philip H. Phenix (1951). Creative Aspects of Natural Law. [REVIEW] Journal of Philosophy 48 (14):452-453.
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  8.  18
    K. J. Pavlischek (1999). Questioning the New Natural Law Theory: The Case of Religious Liberty as Defended By Robert P. George in Making Men Moral. Studies in Christian Ethics 12 (2):17-30.
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  9.  4
    Theodore James (1950). Some Historical Aspects of St. Thomas' Treatment of the Natural Law. Proceedings of the American Catholic Philosophical Association 24:147-156.
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  10.  2
    L. A. R. (1952). Book Review:Creative Aspects of Natural Law R. A. Fisher. [REVIEW] Philosophy of Science 19 (4):350-.
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  11.  1
    Howard Kainz (2009). Religious Commitment: The Natural-Law Criteria. Heythrop Journal 50 (6):999-1003.
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  12. R. A. Fisher (1951). Creative Aspects of Natural Law. Journal of Philosophy 48 (14):452-453.
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  13. W. Holmes (1938). Further Aspects of the Conflict Between Empiricism and Idealism Natural Law. In Jerome Hall (ed.), Readings in Jurisprudence. Gaunt 32--259.
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  14. Polycarp Ikuenobe (2004). Descriptive Procedural Aspects of Aquinas’ Natural Law Theory. Vera Lex 5 (1/2):65-90.
     
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  15. Howard Kainz, Religious Commitment: The Natural-Law Criteria.
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  16. Mark C. Murphy (2006). Natural Law in Jurisprudence and Politics. Cambridge University Press.
    Natural law is a perennial though poorly represented and understood issue in political philosophy and the philosophy of law. Mark C. Murphy argues that the central thesis of natural law jurisprudence--that law is backed by decisive reasons for compliance--sets the agenda for natural law political philosophy, which demonstrates how law gains its binding force by way of the common good of the political community. Murphy's work ranges over the central questions of natural law jurisprudence and political (...)
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  17.  9
    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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  18.  37
    Wolfhart Pannenberg (2006). Contributions From Systematic Theology. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 359-371.
    Accession Number: ATLA0001712206; Hosting Book Page Citation: p 359-371.; Language(s): English; General Note: Bibliography: p 371.; Issued by ATLA: 20130825; Publication Type: Essay.
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  19.  11
    Michael P. Levine (1986). The Role of Reason in the Ethics of Maimonides: Or, Why Maimonides Could Have Had a Doctrine of Natural Law Even If He Did Not. Journal of Religious Ethics 14 (2):279 - 295.
    After presenting a paradigm of natural law taken from Cicero and Aquinas, I discuss aspects of Maimonides' ethical theory that appear to conflict with doctrines of natural law. My conclusion will be that Maimonides' adaptation of the Aristotelian metaphysic and doctrine of the "Golden Mean" produced a teleological ethic that is reconcilable with his view that certain moral and legal injunctions are revealed. A doctrine of natural law is compatible with the ethical doctrines that Maimonides held. (...)
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  20.  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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  21.  89
    Owen Anderson (2008). The Presuppositions of Religious Pluralism and the Need for Natural Theology. Sophia 47 (2):201-222.
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully developed (...)
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  22.  4
    David Novak (2004). Is Natural Law a Border Concept Between Judaism and Christianity? Journal of Religious Ethics 32 (2):237-254.
    With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti-ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition enables the (...)
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  23.  32
    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 (...) of the NNL. The first aspect is its distinctive version of the planning theory of intention, in which adopting the 'first-person perspective' of an agent is a sufficient, and not merely necessary, condition for determining the nature of his intentional action; this planning theory rests upon an implicitly Cartesian conception of human behavior, in which behavior chosen by an agent has no intrinsic “intentionalness” apart from what he confers upon it as part of his plan. The second aspect is the NNL's distinctive account of basic human goods' incommensurability, according to which there is no common factor shared by basic human goods that allows them to be comparatively ranked in any way that directs practical deliberation. -/- The entailments of these two aspects of the NNL, we argue, amount to a reductio ad absurdum. Pace the proponents of the NNL account, we sketch an alternative hylomorphic conception of intentional action that avoids untoward moral implications by grounding human agency in the exercise of basic powers that are either (a) essential constituents of human nature or (b) acquired through participation in social practices. This conception of intentional action provides a stronger foundation for natural law theory. (shrink)
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  24.  78
    Michael Cuffaro (2011). On Thomas Hobbes's Fallible Natural Law Theory. History of Philosophy Quarterly 28 (2):175-190.
    It is not clear, on the face of it, whether Thomas Hobbes's legal philosophy should be considered to be an early example of legal positivism or continuous with the natural-law tradition. On the one hand, Hobbes's command theory of law seems characteristically positivistic. On the other hand, his conception of the "law of nature," as binding on both sovereign and subject, seems to point more naturally toward a natural-law reading of his philosophy. Yet despite this seeming ambiguity, Hobbes (...)
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  25.  22
    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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  26.  88
    Robert P. George (ed.) (1992). Natural Law Theory: Contemporary Essays. Oxford University Press.
    Natural law theory is enjoying a revival of interest in a variety of scholarly disciplines including law, philosophy, political science, and theology and religious studies. This volume presents twelve original essays by leading natural law theorists and their critics. The contributors discuss natural law theories of morality, law and legal reasoning, politics, and the rule of law. Readers get a clear sense of the wide diversity of viewpoints represented among contemporary theorists, and an opportunity to evaluate (...)
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  27.  50
    T. J. Hochstrasser & Peter Schröder (eds.) (2003). Early Modern Natural Law Theories: Contexts and Strategies in Early Enlightenment. Kluwer Academic Publishers.
    The study of natural law theories is presently one of the most fruitful areas of research in the studies of early modern intellectual history, and moral and political theory. Likewise the historical significance of the Enlightenment for the development of `modernisation' in many different forms continues to be the subject of controversy. This collection therefore offers a timely opportunity to re-examine both the coherence of the concept of an `early Enlightenment', and the specific contribution of natural law theories (...)
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  28. Ian Hunter (2011). Natural Law as Political Philosophy. In Desmond M. Clarke & Catherine Wilson (eds.), The Oxford Handbook of Philosophy in Early Modern Europe. OUP Oxford 475-499.
    Rather than a history of seventeenth-century natural law, then, this chapter offers an outline of several different contextual uses of the language of natural law, as it was used in formulating the intellectual architecture for rival constructions of political and religious authority.
     
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  29. 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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  30. Samuel Mejías Valbuena (2005). Philosophical, Scientist, Moral, Ethics and Religious Analysis in the Juridical Compared Science in the Law of Cloning. S. Mejías Valbuena.
     
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  31.  44
    Owen J. Anderson (2012). The Natural Moral Law: The Good After Modernity. Cambridge University Press.
    Machine generated contents note: 1. The postmodern challenge: from modernity to postmodernity; 2. Traditional natural law: differences in Aristotle and Aquinas; 3. Patterns in historical thinking about the good; 4. The challenge of modernity: religious wars and the need for universal law; 5. The challenges of naturalism: legal realism or natural law; 6. Objectivity without a metaphysical foundation; 7. Contemporary natural law: practical rationality and legal opinions; 8. Natural law as a theory with metaphysical baggage: (...)
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  32.  19
    Peter Seipel (2015). Aquinas and the Natural Law. Journal of Religious Ethics 43 (1):28-50.
    Recent decades have seen a shift away from the traditional view that Aquinas's theory of the natural law is meant to supply us with normative guidance grounded in a substantive theory of human nature. In the present essay, I argue that this is a mistake. Expanding on the suggestions of Jean Porter and Ralph McInerny, I defend a derivationist reading of ST I-II, Q. 94, A. 2 according to which Aquinas takes our knowledge of the genuine goods of human (...)
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  33.  5
    Sean Larsen (2015). Natural Law and the “Sin Against Nature”. Journal of Religious Ethics 43 (4):629-673.
    Traditional Christian descriptions of homosexuality as a “sin against nature” rely on a claim about the transparency of the sexed body to universal reason: homosexual acts are sins against nature because natural law renders them obviously unnatural. This moral description “unnatural” subverts itself for two reasons. First, neo-traditionalist descriptions conflate “natural” and “normal.” Dialogue with Didier Eribon's work on the “insult” shows how such moral descriptions self-subvert and render chastity impossible. Second, neo-traditionalists use the description to require celibacy, (...)
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  34.  33
    Eugene F. Rogers Jr (1999). Aquinas on Natural Law and the Virtues in Biblical Context Homosexuality as a Test Case. Journal of Religious Ethics 27 (1):29-56.
    Marriagelike homosexual relationships expose a division among ethicists following Aquinas. Those emphasizing natural law may call such relationships unnatural; those emphasizing the virtues may approve of relationships fostering love and justice. Natural law, the virtues, and homosexuality all show up in Aquinas's "Commentary on Romans"--untranslated and hardly cited. Romans 1:18 opens a discussion of justice. Verse 20 provides Aquinas's chief warrant for natural law. Verse 26 applies virtue and law to "the vice against nature." But Aquinas's account (...)
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  35.  4
    Eugene F. Rogers Jr (1999). Aquinas on Natural Law and the Virtues in Biblical Context. Journal of Religious Ethics 27 (1):29-56.
    Marriagelike homosexual relationships expose a division among ethicists following Aquinas. Those emphasizing natural law may call such relationships unnatural; those emphasizing the virtues may approve of relationships fostering love and justice. Natural law, the virtues, and homosexuality all show up in Aquinas's "Commentary on Romans"--untranslated and hardly cited. Romans 1:18 opens a discussion of justice. Verse 20 provides Aquinas's chief warrant for natural law. Verse 26 applies virtue and law to "the vice against nature." But Aquinas's account (...)
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  36.  12
    Sallie B. King (2002). From Is to Ought: Natural Law in Buddhadasa Bhikkhu and Phra Prayudh Payutto. Journal of Religious Ethics 30 (2):275 - 293.
    The contemporary Thai Theravada Buddhist monks Buddhadasa Bhikkhu and Phra Prayyudh Payutto espouse a version of natural law thinking in which the norms of good behavior derive from the nature of the world, specifically its features of conditionality, causality, karma and interdependence. An ethic which stresses non-egoic harmony is the result. This paper (1) develops the notion of natural law in their thinking and (2) critically evaluates these ideas as a foundation for ethical thought, specifically asking whether such (...)
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  37. Gary Chartier (2010). Natural Law and Animal Rights. Canadian Journal of Law and Jurisprudence 23 (1):33-46.
    The new classical natural law theorists have been decidedly skeptical about claims that non-human animals deserve serious moral consideration. Their theory features an array of incommensurable, nonfungible basic aspects of welfare and a set of principles governing participation in and pursuit of these goods. Attacks on animals’ interests seem to be inconsistent with one or more of these principles. But leading natural law theorists maintain that animals do not participate in basic aspects of well being in (...)
     
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  38. R. Mary Hayden Lemmons (2011). Ultimate Normative Foundations: The Case for Aquinas's Personalist Natural Law. Lexington Books.
    Ultimate Normative Foundations: The Case for Personalist Natural Law Across the Globe explores the indefeasibility and universality of certain moral obligations and proscriptions. Rose Mary Hayden Lemmons defends the personalist natural law formulated by Aquinas as a normative foundation that is able to both meet those objections and specify interpersonal obligations as well as juridical obligations concerning inalienable rights, religious liberty, and Just War theory. Academics concerned with philosophy, theology, or law will find this book indispensable.
     
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  39.  29
    Andrew Franklin-Hall (2012). Creation and Authority: The Natural Law Foundations of Locke's Account of Parental Authority1. Canadian Journal of Philosophy 42 (3-4):255-279.
    John Locke occupies a central place in the contemporary philosophical literature on parental authority, and his child-centered approach has inspired a number of recognizably Lockean theories of parenthood.2 But unlike the best historically informed scholarship on other aspects of Locke's thought, those interested in his account of parental rights have not yet tried to understand its connection to debates of the period or to Locke's broader theory of natural law. In particular, Locke's relation to the seventeenth-century conversation about (...)
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  40.  13
    J. M. Dubois (2008). Is Anesthesia Intrinsically Wrong? On Moral Absolutes and Natural Law Methodology. Christian Bioethics 14 (2):206-216.
    This article engages two fundamentally different kinds of so-called natural law arguments in favor of specific moral absolutes: Elizabeth Anscombe's claim that certain actions are known to be intrinsically wrong through intuition (or mystical perceptions), and John Finnis's claim that such actions are known to be wrong because they involve acting directly against a basic human good. Both authors maintain, for example, that murder and contraceptive sexual acts are known to be wrong, always and everywhere, through their respective epistemological (...)
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  41.  2
    Andrew Franklin-Hall (2013). Creation and Authority: The Natural Law Foundations of Locke's Account of Parental Authority. Canadian Journal of Philosophy 42 (3):255-279.
    John Locke occupies a central place in the contemporary philosophical literature on parental authority, and his child-centered approach has inspired a number of recognizably Lockean theories of parenthood.2 But unlike the best historically informed scholarship on other aspects of Locke's thought, those interested in his account of parental rights have not yet tried to understand its connection to debates of the period or to Locke's broader theory of natural law. In particular, Locke's relation to the seventeenth-century conversation about (...)
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  42.  6
    Daniel Chernilo (2010). On the Relationships Between Social Theory and Natural Law: Lessons From Karl Löwith and Leo Strauss. History of the Human Sciences 23 (5):91-112.
    This article offers a combined reading of Karl Löwith’s and Leo Strauss’s critique of social theory from the point of view of the natural law tradition broadly understood. Within the context of a growing interest in revisiting social theory’s debt to natural law, the piece seeks to unfold the connections between the two traditions without searching to restore any kind of natural law. Rather, it looks at their relationships as one of Aufhebung — the suspension and carrying (...)
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  43.  3
    Gabriella Silvestrini (2010). Rousseau, Pufendorf and the Eighteenth-Century Natural Law Tradition. History of European Ideas 36 (3):280-301.
    The relationship between the political theory of Rousseau and modern natural law continues to be the subject of debate, both with regard to Rousseau's faithfulness to the idea of natural law itself and regarding the precise extent of the debt he owed to his predecessors. In this article the author re-examines this relationship by focusing attention on what has been defined as the protestant tradition of natural law. In particular she concentrates on the political and theoretical exercise (...)
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  44.  3
    Robert Wokler (1994). Rousseau's Pufendorf: Natural Law and the Foundations of Commercial Society. History of Political Thought 15 (3):373-402.
    have tried to sketch certain aspects of Rousseau's revolutionary significance on several occasions before, and I do not here mean to pursue that subject further. My aim, rather, will be to consider the political dimension of liberty, as he conceived it, in the light of a particular debate which to my mind has formed the most important contribution to the study of Rousseau's political thought in the twentieth century, around a theme which had received perhaps insufficient, and certainly less (...)
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  45.  2
    James M. Dubois (2008). Is Anesthesia Intrinsically Wrong? On Moral Absolutes and Natural Law Methodology. Christian Bioethics 14 (2):206-216.
    This article engages two fundamentally different kinds of so-called natural law arguments in favor of specific moral absolutes: Elizabeth Anscombe's claim that certain actions are known to be intrinsically wrong through intuition , and John Finnis's claim that such actions are known to be wrong because they involve acting directly against a basic human good. Both authors maintain, for example, that murder and contraceptive sexual acts are known to be wrong, always and everywhere, through their respective epistemological lens. This (...)
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  46. J. Budziszewski (2009). The Line Through the Heart: Natural Law as Fact, Theory, and Sign of Contradiction. Intercollegiate Studies Institute.
    The suicidal proclivity of our time, writes the acclaimed philosopher J. Budziszewski, is to deny the obvious. Our hearts are riddled with desires that oppose their deepest longings, because we demand to have happiness on terms that make happiness impossible. Why? And what can we do about it? Budziszewski addresses these vital questions in his brilliantly persuasive new book, _The Line Through the Heart_. The answers can be discovered in an exploration of natural law—a venture that, with Budziszewski as (...)
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  47.  2
    Anver M. Emon, Matthew Levering & David Novak (2014). Natural Law: A Jewish, Christian, and Islamic Trialogue. OUP Oxford.
    This book critically and constructively explores the resources offered for natural law doctrine by classical thinkers from three traditions: Jewish, Christian, and Islamic. Three scholars each offer a programmatic essay on natural law doctrine in their particular religious tradition and then respond to the other two essays.
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  48. Anver M. Emon, Matthew Levering & David Novak (2014). Natural Law: A Jewish, Christian, and Islamic Trialogue. Oxford University Press Uk.
    This book is an examination of natural law doctrine, rooted in the classical writings of our respective three traditions: Jewish, Christian, and Islamic. Each of the authors provides an extensive essay reflecting on natural law doctrine in his tradition. Each author also provides a thoughtful response to the essays of the other two authors. Readers will gain a sense for how natural law resonated with classical thinkers such as Maimonides, Origen, Augustine, al-Ghazali and numerous others. Readers will (...)
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  49. Anver M. Emon, Matthew Levering & David Novak (2014). Natural Law: A Jewish, Christian, and Islamic Trialogue. Oxford University Press Uk.
    This book is an examination of natural law doctrine, rooted in the classical writings of our respective three traditions: Jewish, Christian, and Islamic. Each of the authors provides an extensive essay reflecting on natural law doctrine in his tradition. Each of the authors also provides a thoughtful response to the essays of the other two authors. Readers will gain a sense for how natural law resonated with classical thinkers such as Maimonides, Origen, Augustine, al-Ghazali and numerous others. (...)
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  50. Vincent Shen (2011). St. Thomas' Natural Law and Laozi's Heavenly Dao: A Comparison and Dialogue. Philosophy and Culture 38 (4):85-105.
    This article aims to explore the concept of Heaven and St. Thomas Aquinas I "Summa Theologica" explained the basis of natural law and metaphysics. The philosophy, the I's "Road" was opened on their own, said that the ultimate reality itself; second source that can be raw, such as "Dawson, one two, two three, three things," a phrase below; again , then follow all the rules change. In this regard, I tend to "Heaven", "heaven" statement, basically all things to follow (...)
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