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  1.  7
    The Second-Person Perspective in Aquinas’s Ethics: Virtues and Gifts.Andrew Pinsent - 2011 - Routledge.
    The mystery of Aquinas's virtue ethics -- The gifts as second-personal dispositions -- Virtues and the second-person perspective -- The fruition of the virtues and gifts -- Conclusions and implications.
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  2.  3
    The Second-Person Perspective in Aquinas’s Ethics: Virtues and Gifts.Andrew Pinsent - 2011 - Routledge.
    Thomas Aquinas devoted a substantial proportion of his greatest works to the virtues. Yet, despite the availability of these texts, Aquinas’s virtue ethics remains mysterious, leaving readers with many unanswered questions. In this book, Pinsent argues that the key to understanding Aquinas’s approach is to be found in an association between: a) attributes he appends to the virtues, and b) interpersonal capacities investigated by the science of social cognition, especially in the context of autistic spectrum disorder. The book uses this (...)
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  3.  12
    Catholic Perspectives on Human Biotechnological Enhancement.Andrew Pinsent & Sean Biggins - 2019 - Studies in Christian Ethics 32 (2):187-199.
    Although there is some consonance in the language of transcendence between proponents of the Catholic faith and of human biotechnological enhancement, their goals are incommensurate. Nevertheless, consistent with the valuation of the body as integral to the human person, Catholic culture has in fact proven to be a fruitful context for developing external therapeutic HBEs. Catholic perspectives on internal HBEs, especially in the context of ‘transhumanism’, are, by contrast, neither clear-cut nor easy to establish. A prerequisite for progress is to (...)
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  4. The Gifts and Fruits of the Holy Spirit.Andrew Pinsent - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
     
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  5.  4
    Spell-Breaking with Revitalizing Metaphors.Andrew Pinsent - 2019 - Res Philosophica 96 (1):3-15.
    Growing public interest in the dark arts, and the fact that even some philosophers have been accused of casting spells with their own writings, suggest that philosophers should not wholly neglect the topics of spells and spell-breaking. In this paper, written in honor of an effective spell-breaker in social and leadership contexts, Fr Theodore Vitali, I set out a taxonomy of spells and ways in which some philosophers may be said to cast them in a naturalistic sense. I also examine (...)
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  6.  22
    Why Matter Matters to Neo-Aristotelian Teleology in Mechanics.Andrew Pinsent - 2013 - Anuario Filosófico 46 (2):347 - 364.
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  7.  44
    Limbo and the Children of Faerie.Andrew Pinsent - 2016 - Faith and Philosophy 33 (3):293-310.
    The fate of the ungraced innocents highlights much of what has been most difficult about the doctrine of original sin. As an alternative to the extremes of an easy-going universalism or consignment to the fires of hell, this paper re-examines Aquinas’s claims about a possible state of ungraced natural flourishing, arguing that this state is richer and more interesting than the name “limbo” implies. The paper also applies recent work in philosophy and psychology, especially on the second-person perspective, to understand (...)
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  8.  12
    Science and Spirituality: Making Room for Faith in the Age of Science. By Michael Ruse. (Cambridge UP, 2010. Pp 264. Price £20.99.).Andrew Pinsent - 2012 - Philosophical Quarterly 62 (247):438-441.
  9. The Non-Aristotelian Virtue of Truth From the Second-Person Perspective.Andrew Pinsent - 2013 - European Journal for Philosophy of Religion 5 (4):87--104.
    The claim has been made that when Aquinas speaks about the virtue of truth and its opposing vices in the Summa theologiae 2-2.109-113, he regards himself as speaking of the same virtue of truth as found in the Nicomachean Ethics 4.7. In this paper, I dispute this claim, showing how Aquinas’s account cannot be Aristotelian and, in particular, that the possibility of forfeiting the virtue of truth by one serious lie cannot be explained by habituation. I argue instead that Aquinas’s (...)
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  10. Cosmic Purpose and the Question of a Personal God.Andrew Pinsent - 2013 - European Journal for Philosophy of Religion 5 (1):109--124.
    Purported evidence for purposeful divine action in the cosmos may appear to warrant describing God as personal, as Swinburne proposes. In this paper, however, I argue that the primary understanding of what is meant by a person is formed by the experience of ”I’ -- ”you’ or second-person relatedness, a mode of relation with God that is not part of natural theology. moreover, even among human beings, the recognition of purposeful agency does not invariably lead to the attribution of personhood (...)
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  11. God, Elvish, and Secondary Creation.Andrew Pinsent - 2019 - European Journal for Philosophy of Religion 11 (2):191-204.
    According to the theological worldview of J. R. R. Tolkien, the principal work of a Christian is to know, love, and serve God. Why, then, did he devote so much time to creating an entire family of imaginary languages for imaginary peoples in an imaginary world? This paper argues that the stories of these peoples, with their ‘eucatastrophes,’ have consoling value amid the incomplete stories of our own lives. But more fundamentally, secondary creation is proper to the adopted children of (...)
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  12. Special Divine Insight: Escaping the Snow Queen's Palace.Andrew Pinsent - 2015 - European Journal for Philosophy of Religion 7 (4):173-196.
    Insights play a role in every field that can be called knowledge, but are of particular interest to the philosophy of religion and special divine action. Although these acts of understanding cannot be generated at will, a second person can vastly accelerate understanding by a first person. In this paper, I argue that this catalysis of insight is best attained in a situation of ‘second- person relatedness’, involving epistemic humility and shared awareness of shared focus. I also argue that this (...)
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  13.  4
    Alister M C Grath and Education in Science and Religion.Andrew Pinsent - 2022 - Zygon 57 (1):223-232.
    Zygon®, Volume 57, Issue 1, Page 223-232, March 2022.
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  14.  11
    Temperance and the Second-Person Perspective.Andrew Pinsent - 2020 - European Journal for Philosophy of Religion 12 (3):101-115.
    The virtue of temperance with respect to food and drink is often assumed to be relatively straightforward, a matter of steering a mean between excess and deficiency. Given also that humans share the need to eat and drink with non-human animals, this topic might therefore seem promising to explore for possible connections between evolutionary research on morality and theological ethics. In this paper, however, I argue that many aspects of temperance go far beyond the Aristotelian account and can be understood (...)
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  15.  4
    Reason, revelation, and devotion: inference and argument in religion. William Wainwright. Cambridge University Press, 2016, 203 pp., $27.99. [REVIEW]Andrew Pinsent - 2021 - International Journal for Philosophy of Religion 90 (1):79-83.
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  16.  14
    Avarice and Liberality.Andrew Pinsent - 2014 - In Kevin Timpe & Craig Boyd (eds.), Virtues and Their Vices. Oxford University Press. pp. 157.
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  17.  9
    Forgiveness and Love.Andrew Pinsent - 2015 - Philosophical Quarterly 65 (261):867-870.
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  18.  13
    Review of Robert Miner, Thomas Aquinas on the Passions[REVIEW]Andrew Pinsent - 2010 - Notre Dame Philosophical Reviews 2010 (2).
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  19.  5
    Die Zweite-Person-Perspektive in Wissenschaft und Theologie.Andrew Pinsent - 2014 - In Christof Breitsameter & Christian Tapp (eds.), Theologie Und Naturwissenschaften. De Gruyter. pp. 239-254.
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