The practice of freedom that is finite, realistically libertarian, and relational is vital for the wholesome development of human beings. In promoting this idea, Michael Miller challenges traditional Christian teachings that have hindered the pursuit of freedom by human beings on the basis of their humanity per se. It also provides theological, ethical, and ecclesiological insights to inspire ventures in freedom and guidance to those who are on the path of freedom.
In this paper it is my intention to do the following: first, to make some general observations on the ‘Third Way’ of St Thomas Aquinas as set out in Summa Theologica , Pt. I Quaest. ii Art. 3; secondly, to offer interpretation of, comment on, and present an account of, the first premiss of the ‘Third Way’; and finally to offer a provisional account of what someone who advocates the ‘Third Way’ might be conceived of as doing in the light (...) of the account offered of the first premiss of that ‘Way’. I do not suggest thai the account I offer of the first premiss under consideration or the account of the argument as a whole which I shall offer, is one which St Thomas would have accepted. My claim is only that for reasons to be offered, it is a possible and plausible account I also want to make it clear from the outset that I shall not be discussing the validity of the ‘Third Way’; this is an independent question to my inquiry. (shrink)
This work offers a thorough introduction to the theology of St Thomas Aquinas in accessible language. It aims to fill a gap in the literature on Thomas - a comprehensive introduction to his thought written by theologians.
This paper will attempt an investigation of hypothetical intelligent extraterrestrial life from the perspective of the philosophy and theology of St. Thomas Aquinas. Section I will feature an overview of St. Thomas's relevant philosophy of human nature and the differences between human and extraterrestrial natures. Section II will, with special attention to St. Thomas's De malo, treat some possibilities regarding the need for salvation in our hypothetical species. Section III will outline relevant aspects of Thomistic soteriology, especially the reasons behind (...) the Incarnation and the role of human nature in Redemption. Section IV will feature a critique of representatives from the two major schools of scholarly thought on this issue, showing that they either disregard the necessity of a human nature for incorporation into the Mystical Body of Christ or deny the magnitude and singular importance of the Incarnation. Section V will sketch some possibilities for the soteriology of extraterrestrial life using the theology of St. Thomas Aquinas as a framework. (shrink)
In May AD 597, 1400 years ago, a young Sicilian monk called Augustine disembarked at Ebbsfleet, in south-east Kent, an event which was to change the development of Christianity and culture in this country for all time. It had taken St. Augustine and his 20 or 30 companions a year to travel from Rome, where they had been specially selected by Pope Gregory the Great to convert Anglo-Saxon Britain and to restore contact with the early Celtic Church. This book tells (...) the story of St. Augustine's journey, his arrival, his seven-year missionary activity in Kent and anticipates the full impact of those vital years on English life. Supported by relevant historical contexts and fascinating documentary evidence, a bibliography, notes and photographs, St. Augustine of Canterbury offers us today a celebratory glimpse of one of our history's most significant moments. (shrink)
Certain scholars wish to acquit St. Thomas Aquinas of the “illicit inference from facts to norms” commonly referred to as the naturalistic fallacy. Seeing in certain passages his awareness of illegitimate ways to derive morality from natural ends, many have come to read Aquinas as agreeing with the view that knowledge of the moral order does not derive from knowledge of human nature and of the natural ends of its parts and powers. This paper aims to expose the deficiencies of (...) this reading as a way of bringing more fully into view the whole thought of Aquinas on the question. National Catholic Bioethics Quarterly 13.4 : 637–661. (shrink)
Michael Polanyi argues in Personal Knowledge (1958) that conceptual frameworks involved in major scientific controversies are separated by a `logical gap'. Such frameworks, according to Polanyi (1958: 151), are logically disconnected: their protagonists think differently, use different languages and occupy different worlds. Relinquishing one framework and adopting another, Polanyi's scientist undergoes a `conversion' to a new `faith'. Polanyi, in other words, presaged Kuhn and Feyerabend's concept of incommensurability. To what influences was Polanyi subject as he developed his concept of (...) the logical gap? The answer, as unfolded in this article, is twofold: Evans-Pritchard's Witchcraft, Oracles and Magic among the Azande and the Confessions of St Augustine. (shrink)
We offer a reading of Anselm's Ontological Argument inspired by Wittgenstein which focuses on the fact that the “argument” occurs in a prayer addressed to God, making it a strange argument since as a prayer it seems to presuppose its conclusion. We reconstruct the argument as expressive. Within the religious perspective, the issues are to be focused on the right object not to present an argument for the existence of God. While this sort of reading lets us understand much about (...) the argument, it also opens new avenues of criticism, one of which is the problem of worship. (shrink)
Musical prodigies reach exceptionally high levels of achievement before adolescence. Despite longstanding interest and fascination in musical prodigies, little is known about their psychological profile. Here we assess to what extent practice, intelligence, and personality make musical prodigies a distinct category of musician. Nineteen former or current musical prodigies were compared to 35 musicians with either an early or late start but similar amount of musical training, and 16 non-musicians. All completed a Wechsler IQ test, the Big Five Inventory, the (...) Autism Spectrum Quotient, the Barcelona Music Reward Questionnaire, the Dispositional Flow Scale, and a detailed history of their lifetime music practice. None of the psychological traits distinguished musical prodigies from control musicians or non-musicians except their propensity to report flow during practice. The other aspects that differentiated musical prodigies from their peers were the intensity of their practice before adolescence, and the source of their motivation when they began to play. Thus practice, by itself, does not make a prodigy. The results are compatible with multifactorial models of expertise, with prodigies lying at the high end of the continuum. In summary, prodigies are expected to present brain predispositions facilitating their success in learning an instrument, which could be amplified by their early and intense practice happening at a moment when brain plasticity is heightened. (shrink)
Introduction and acknowledgments -- What is happening to us? and why? -- So much information is changing how we think -- Communication, entertainment, and over-stimulation -- Work : how it changes and how it changes us -- New behaviors and changes in manners -- Faster and faster time -- Families, women, and sex -- Making sense of contradictory social trends -- Conclusion.
Michael Grosso delves into the biography of St. Joseph of Copertino, a Dominican priest known to levitate, to explore the many strange phenomena which surrounded his life and develops potential physical explanations for some of the most astounding manifestations of his religious ecstasy.
Urquhart works in several areas of logic where he has proved important results. Our paper outlines his topological lattice representation and attempts to relate it to other lattice representations. We show that there are different ways to generalize Priestley’s representation of distributive lattices—Urquhart’s being one of them, which tries to keep prime filters in the representation. Along the way, we also mention how semi-lattices and lattices figured into Urquhart’s work.
Literacy is, literally, a question not of education but of the letter. More than that, it is the question of the letter in the two senses the word has in English: as a symbol of the alphabet and a piece of correspondence. It is my hypothesis that ecological literacies may learn a great deal from the literalization, or even the hyper-literalization, of the letter and that they may do so by turning to the corpus of twelfth-century Benedictine abbess, polymath, and (...) mystic St. Hildegard of Bingen. After all, Hildegard, who was exquisitely attuned to the vegetal world, which was at the core of her theological and scientific endeavors, corresponded through letters with the leading personalities of her times and also invented a language, called _lingua ignota_ replete with _ignotas litteras_. Who better than her can spell out the senses of ecological literacy? (shrink)
To a packed audience in Clark Hall, Sheila Jasanoff, a distinguished scholar and former president of the Society for Social Studies of Science, gave the plenary address for “Where has STS Traveled,” a commemorative gathering of the fortieth anniversary of the inaugural meeting of the 4S. Not only was this meeting located in the very same room as the first gathering, but also many of the original members had traveled from far and wide to Cornell University to reminisce and reflect (...) on the academic field they had established, as well as imagine the possibilities of the next forty years. In response to a question about the direction of STS, Professor Jasanoff suggested that the 4S had not turned its reflective gaze inward to examine the politics of its own society, nor had it spent much effort interrogating the society’s contribution to social policy or enduring social problems. As I heard Jasanoff speak about our collective need for reflection and reflexivity, I had to wonder whether, and to what extent, we were ready to reflect on the subject matter of race and racism in this mostly color-blind field of inquiry. (shrink)