In Perplexity in the Moral Life Santurri discusses how situations of moral perplexity are to be construed and how the interpretation of these situations might be constrained by the presuppositions of Christian ethics.

In "The Law of Peoples" John Rawls casts his proposals as an argument against what he calls "political realism." Here, I contend that a certain version of "Christian political realism" survives Rawls's polemic against political realism sans phrase and that Rawls overstates his case against political realism writ large. Specifically, I argue that Rawls's dismissal of "empirical political realism" is underdetermined by the evidence he marshals in support of the dismissal and that his rejection of "normative political realism" is in (...) tension with his own normative concessions to political reality as expressed in "The Law of Peoples." That is, I contend that Rawls, himself, needs some form of political realism to render persuasive the full range of normative claims constituting the argument of that work. (shrink)

The author provides explicit philosophical terminology to clarify Kierkegaard's notion of a "teleological suspension of the ethical." He claims that the feature of Abraham's act that placed it beyond the sphere of the ethical was the impossibility of describing it as part of a way of life that one is prepared to commend to others. Thus, the only appropriate response to Abraham is silence.

Aquinas holds that human actions are directed to a last end which is the supreme good and the complete satisfaction of the agent’s desires. He confronts serious difficulties in explaining how morally wrong or sinful choices and renunciatory acts are possible and in avoiding psychological egoism. The distinction that he makes between the concept of the last end as the fulfillment of desire and the object (God) in which that ful fillment is found enables him to alleviate these difficulties but (...) still leaves him with a predominantly instrumental view of morality. (shrink)

The author notes an unclarity in David Novak's defense of Reinhold Niebuhr against Stanley Hauerwas's critique and identifies some issues left unsettled in the exchange between Novak and Hauerwas over Niebuhr's ethics. Specifically, the author proposes that the Barthian-Hauerwasian communitarian rejection of Niebuhrian natural theology and natural law ignores the historical abuse of biblical theology in the German Christian response to the Nazis, fails to account for the fact of general moral revulsion against Nazism, and flirts itself with a conventionalist (...) form of nihilism. (shrink)

In response to Meilaender’s critique of my earlier work, I argue that Rawlsian and Augustinian ‘liberalisms’ are closer in spirit than Meilaender allows. Rawlsians and Augustinians can agree that the concern to preserve temporal peace under modern pluralistic conditions affords a warrant for political arrangements that require allegiance to no particular all-encompassing world view. This agreement on a certain kind of political neutrality extends to constitutional essentials but does not prohibit appeals to particular comprehensive visions in political debate so long (...) as such appeals are consistent with maintaining the social peace that liberal institutions are designed to preserve. (shrink)

This volume examines some of the most contentious social justice issues present in the corpus of Augustine's writings. Whether one is concerned with human trafficking and the contemporary slave trade, the global economy, or endless wars, these essays further the conversation on social justice as informed by the writings of Augustine of Hippo.

Virtue and the Moral Life brings together distinguished philosophers and theologians with younger scholars of consummate promise to produce ten essays that engage both academics and students of ethics. This collection explores the role virtues play in identifying the good life and the good society.

Virtue and the Moral Life brings together distinguished philosophers and theologians with younger scholars of consummate promise to produce ten essays that engage both academics and students of ethics. This collection explores the role virtues play in identifying the good life and the good society.

The Novum Organum, (or Novum Organum Scientiarum - "New Instrument of Science"), is a philosophical work by Francis Bacon, originally published in 1620. The title is a reference to Aristotle's work Organon, which was his treatise on logic and syllogism. In Novum Organum, Bacon details a new system of logic he believes to be superior to the old ways of syllogism. This is now known as the Baconian method.

The Novum Organum, (or Novum Organum Scientiarum - "New Instrument of Science"), is a philosophical work by Francis Bacon, originally published in 1620. The title is a reference to Aristotle's work Organon, which was his treatise on logic and syllogism. In Novum Organum, Bacon details a new system of logic he believes to be superior to the old ways of syllogism. This is now known as the Baconian method.