This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This Is A New Release Of The Original 1907 Edition.

CONTENTS.--Preface.--I. Our knowledge of God.--II. Sources and growth of the Logos-Christology.--III. Development and permanent value of the Logos-Christology.--IV. The problem of personality.--V. Thought and will.--VI. The problem of sin.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Freedom and the Rule of Law takes a critical look at the historical beginnings of law in the United States, and how that history has influenced current trends regarding law and freedom. Anthony Peacock has compiled articles that examine the relationship between freedom and the rule of law in America. The rule of law is fundamental to all liberal constitutional regimes whose political orders recognize the equal natural rights of all.

Dictionary entry discussing the main moral and meta-ethical doctrines found in the works of James Griffin.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.3 (2001) 439-440 [Access article in PDF] John F. Wippel. The Metaphysical Thought of Thomas Aquinas: From Finite Being to Uncreated Being. Monographs of the Society for Medieval and Renaissance Philosophy, No. 1. Washington, D.C.: Catholic University Press, 2000. Pp. xxvii + 630. Cloth, $59.95. Paper, $39.95. In this weighty volume, John Wippel brings together much of the important research that he has (...) carried out on the metaphysics of Aquinas over the last three decades in order to produce as he calls it, a "Summa metaphysicae" based on the original texts of Aquinas (xxvii). Throughout much of the twentieth century metaphysics has been thought to be Aquinas's greatest philosophical achievement. The historical research of Etienne Gilson and Joseph Owens together with the philosophical reflections of Jacques Maritain did much to place this topic at the heart of Aquinas scholarship. Therefore, this volume both represents Wippel's central research interest and brings to a head an entire school of Aquinas studies of the twentieth century. It is the clearest and most detailed account of the subject in the English language, bearing the hallmarks of Wippel's scholarship: clarity in reference to the arguments and attention to textual chronology.Metaphysics here does not mean so much a focus on Aquinas's treatment of Aristotle's four causes or his act and potency as much as a clear presentation of Aquinas's reflections on existence (esse) and the implications that this has for his thought. After an introductory discussion of the nature and subject of metaphysics for Aquinas, Wippel devotes the first part of the book to Aquinas's view of existence in order to unpack what it means to talk about individual things as beings, being in general, and the catagories of Aristotle (73-74). Masterfully, he explains Aquinas's analogical approach to being and guides the reader through the interpretive thicket of Cornelio Fabro, G. P. Klubertanz, and Ralph McInerny. An interesting parallel is presented between Parmenides' problem of the one and the many and Aquinas's philosophically interesting view of the composite manner in which concrete individuals exist (161-170). Since no individual creature is the author of its own existence, but does in fact exist, each finite being must receive existence from a single being that exists necessarily. Wippel highlights this and other approaches that Aquinas takes to clarify relations between the many individual beings and the single divine being that lies beyond the study of metaphysics.Part two is devoted to many of the ways in which Aquinas talks about concrete individuals. Here Wippel explains Aquinas's distinctions between substance and accident as well as between matter and form and how they relate to existence. Part three concludes the work with a treatment of what Aristotle and Aquinas call divine science. This consists of more than a hundred pages on Aquinas's famous arguments for the existence of God (379-500) and a discussion of what human beings can understand about God (501-575). Not only does Aquinas conclude that God exists, but he indicates the limited manner in which human beings can understand the divine. The problem is that if we acquire language in relation to concrete individuals, how can we use words to discuss a being who is not bound by space or time? The solution is to speak of words like "good" and "wise" in an analogical sense. Words like these when applied to creatures are used in a sense that is both similar to but different from the way they are used to [End Page 439] speak of the divine. Reiterating the theme of the one and the many, the name "good" has a single and most excellent meaning when applied to God and a limited sense when applied to creatures.This is an excellent and accessible book for the educated reader and specialist alike which can be supplemented by works such as Wayne Hankey's God in Himself: Aquinas' Doctrine of God as Expounded in theSumma Theologiae (Oxford: Oxford... (shrink)

83 The SHIP-MASTER'S ASSISTANT, and OWNER'S MA- NUAL ; containing general Information necessary for Merchants, Owners, and Masters of Ships, Officers, ...

Le monde qui nous est commun et connu disparaît face à l'accélération technologique et à l'immensité de ce qui reste à découvrir. Le présent quant à lui est devenu envahissant et s'abîme à chaque instant dans l'immédiateté. La société contemporaine cesse d'être un projet identifié et identifiable. Nous en sommes réduits à essayer d'apprendre le monde plutôt que d'imaginer demain. L'éthique est l'un des outils à notre disposition pour regarder et comprendre le monde nouveau, celui d'une modernité consciente. Malmené par (...) la crise, les angoisses, les références à un passé définitivement révolu, les discours à la mode et la pensée unique, le concept éthique requiert d'être dépoussiéré, repensé, actualisé. Cet essai est un appel à réfléchir et travailler pour, pierre après pierre, reconstruire un principe d'espérance pour demain. (shrink)

Let us take an example that Bernard Williams (1981: 102) made famous. Suppose that you want a gin and tonic, and you believe that the stuff in front of you is gin. In fact, however, the stuff is not gin but petrol. So if you drink the stuff (even mixed with tonic), it will be decidedly unpleasant, to say the least. Should you choose to drink the stuff or not?

Here is a definition of knowledge: for you to know a proposition p is for you to have an outright belief in p that is correct precisely because it manifests the virtue of rationality. This definition resembles Ernest Sosa’s “virtue theory”, except that on this definition, the only virtue that must be manifested in all instances of knowledge is rationality, and no reductive account of rationality is attempted—rationality is assumed to be an irreducibly normative notion. This definition is compatible with (...) “internalism” about rationality, and with a form of “pragmatic encroachment” on the conditions of rational outright belief. An interpretation is given of this definition, and especially of the sense of ’because’ that it involves. On this interpretation, this definition entails that both safety and adherence are necessary conditions on knowledge; it supports a kind of contextualism about terms like ‘knowledge’; and it provides resources to defend safety, adherence, and contextualism, against some recent objections. (shrink)

Often, when one faces a choice between alternative actions, there are reasons both for and against each alternative. On one way of understanding these words, what one “ought to do all things considered (ATC)” is determined by the totality of these reasons. So, these reasons can somehow be “combined” or “aggregated” to yield an ATC verdict on these alternatives. First, various assumptions about this sort of aggregation of reasons are articulated. Then it is shown that these assumptions allow for the (...) proof of a “Reasons Aggregation Theorem” – parallel to John Harsanyi’s 1955 “Social Aggregation Theorem”. All reasons for action are grounded in reason-providing values; and, for every such reason-providing value, there is in principle a way of measuring how strongly this value counts against each alternative. The theorem tells us that the appropriate measure of how much reason ATC there is against each alternative is simply a weighted sum of the strengths with which these values count against that alternative; the agent ought not ATC to perform an action iff there is ATC more reason against it than against some available alternative. (shrink)

In this paper, I apply the "conceptual role semantics" approach that I have proposed elsewhere (according to which the meaning of normative terms is given by their role in practical reasoning or deliberation) to the meaning of the term 'ought'. I argue that this approach can do three things: It can give an adequate explanation of the special connection that normative judgments have to practical reasoning and motivation for action. It can give an adequate account of why the central principles (...) of deontic logic are correct. It can give an explanation of the precise ways in which the term 'ought' is systematically context-sensitive, so that the term expresses different (but systematically related) concepts in different contexts. (shrink)

Ralph Cudworth (1617-1688) deserves recognition as one of the most important English seventeenth-century philosophers after Hobbes and Locke. In opposition to Hobbes, Cudworth proposes an innatist theory of knowledge which may be contrasted with the empirical position of his younger contemporary Locke, and in moral philosophy he anticipates the ethical rationalists of the eighteenth century. A Treatise Concerning Eternal and Immutable Morality is his most important work, and this volume makes it available, together with his shorter Treatise of Freewill, (...) in its first modern edition, with a historical introduction, a chronology of his life, and an essay on further reading. (shrink)

L'humanisme n'est pas le propre des esprits passéistes. Faute de savoir prédire quels humains nous serons suite au déferlement technologique et scientifique en cours, l'humanisme vise à réinscrire l'homme dans son histoire. Longue quête en faveur de la nécessaire rénovation de la pensée humaniste pour s'adapter au nouveau monde en train de se structurer sous nos yeux, tout en s'opposant à la « chosification » en cours de l'humain. En réponse à ce travail d'analyse et de compréhension d'un quotidien en (...) rapide évolution, le Professeur Escande recommande dans sa préface : « à ceux qui se sentiraient une âme d'humanistes en voie de recomposition que de travailler ce qu'Yves Bannel leur a concocté de profond et précis pour remettre leurs réflexions dans le sillon du monde neuf ». Après "Les Nouvelles voies de l'Ethique"(2013) qui décode le monde contemporain à travers le prisme de l'éthique, puis "La crise Identitaire (2014) qui suit les méandres du ressenti identitaire et "La construction du sens" (2015), recherche personnelle et responsable du sens des choses, ce nouvel essai pose une question de pleine actualité : « L'Humanisme reste-t-il un concept d'actualité? » question à laquelle il essaye de répondre avec lucidité et sans excessive illusion. (shrink)