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Daniel Shields
Pontifical College Josephinum
  1.  39
    Aquinas on Will, Happiness, and God.Daniel Shields - 2017 - American Catholic Philosophical Quarterly 91 (1):113-142.
    Aquinas holds that by its nature the human will has happiness as its ultimate end in every choice, and yet he holds that one can and ought to love God more than oneself or one’s own happiness. This generates the so-called “problem of love”: how can an eudaimonist like Aquinas account for non-selfish love? I argue that Aquinas’s doctrine of goodness as the will’s object and his distinction between the love of desire and the love of friendship solve this problem (...)
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  2.  16
    On Ultimate Ends: Aquinas’s Thesis That Loving God is Better Than Knowing Him.Daniel Shields - 2014 - The Thomist 78 (4):581-607.
    I argue that, according to St. Thomas Aquinas, God--and not one's own happiness through union with God--is the ultimate end of the moral life strictly speaking. Although He is the source of happiness, God Himself, and not the happiness of knowing Him, is the center of the virtuous agent's life. Thus Aquinas, while incorporating all of the strengths of a virtue ethical framework, is not a eudaimonist in the normal sense, and is thus immune to any self-centeredness objections. I set (...)
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  3.  27
    Aquinas on Will, Happiness, and God in Advance.Daniel Shields - forthcoming - American Catholic Philosophical Quarterly.
    Aquinas holds that by its nature the human will has happiness as its ultimate end in every choice, and yet he holds that one can and ought to love God more than oneself or one’s own happiness. This generates the so-called “problem of love”: how can an eudaimonist like Aquinas account for non-selfish love? I argue that Aquinas’s doctrine of goodness as the will’s object and his distinction between the love of desire and the love of friendship solve this problem (...)
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  4.  37
    Everything in Motion is Put in Motion by Another.Daniel Shields - 2018 - American Catholic Philosophical Quarterly.
    I argue for a novel reading of the mover principle used in Aquinas’s motion proofs for God’s existence. Many interpret Aquinas’s principle as holding that everything in motion is moved by something else currently in contact with it. Others, following James Weisheipl, understand the principle as claiming only that everything being moved is being moved by something else. I argue against both readings and hold that the principle means that everything in motion is moved by something else—whether that something else (...)
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  5.  5
    Intention, Character, and Double Effect. By Lawrence Masek.Daniel Shields - 2021 - American Catholic Philosophical Quarterly 95 (1):160-164.
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  6.  4
    Review of David Decosimo, Ethics as a Work of Charity. [REVIEW]Daniel Shields - 2017 - Review of Metaphysics 71 (2):377-79.
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  7. St. Bonaventure, St. Thomas, and Eudaimonism.Daniel Shields - 2016 - In Travis Dumsday (ed.), The Wisdom of Youth. Washington, DC: American Maritain Association. pp. 329-343.
    In this paper I argue that neither St. Bonaventure nor St. Thomas are eudaimonists in the normal sense. Neither holds that happiness--which is a condition of human persons, and thus falls on the creature side of the Creator/creature divide--is the ultimate end of human beings strictly speaking, being rather a penultimate end. God is the true ultimate end of human beings, and He falls on the other side of the Creator/creature divide. -/- Both St. Thomas and St. Bonaventure hold that (...)
     
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  8.  11
    Saarinen, Risto., Weakness of Will in Renaissance and Reformation Thought. [REVIEW]Daniel Shields - 2013 - Review of Metaphysics 67 (1):187-189.
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