Download Aquinas’s Philosophical Commentary on the Ethics : A by James C. Doig (auth.) PDF

By James C. Doig (auth.)

Is Aquinas's Sententia libri Ethicorum an interpretation of Aristotle in accordance with `principles of Christian ethics'? Or can we have in that paintings a presentation of the basis of Aquinas's ethical philosophy? Professor Doig solutions those questions via an exam of the historic context during which the Sententia was once composed.
In Chapters 1-2, the work's function as a corrective of prior commentaries is verified. bankruptcy three, via interpreting philosophy at Paris among 1215 and 1283, finds that the thought by way of Aquinas of an ethical philosophy could were unexceptional. bankruptcy 4's research of the rules underlying the ethical idea of the Sententia makes obvious that they have been seemed by way of Aquinas as either philosophical and Aristotelian. The date to be assigned the composition of the Sententia is studied in bankruptcy five, and the belief is drawn, that with a few chance, the Sententia is its author's ultimate suggestion of ethical doctrines. The remaining bankruptcy deals a precis of that ethical philosophy opposed to the historic historical past introduced out earlier.

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Extra resources for Aquinas’s Philosophical Commentary on the Ethics : A Historical Perspective

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The regularity view was defined by associating each individual c and e to respective types C and E. However, individual events can be assigned to a wide variety of event types. If we consider c and e very narrowly, as types Cn and En that incorporate the numerous microscopic details involved in how the very particular c and e are realized, it may well be that Cn and En occur only once in all of history. ) This has the consequence that the regularity view will wrongly judge almost every pair of contiguous events (narrowly construed) to be in a cause–effect relation.

Events just happen. When the universe exhibits a pattern where every C is followed by an E, we are led to think of that pattern in terms of C making E happen, but in doing so we are drawing an inference that imputes more to the structure of the world than is actually there. We think of causes as exerting causal oomph, but we have no good reason to think causal oomph exists. My advice concerning how to evaluate whether causal oomph exists is to recognize that this is a difficult task. It is just one special case of the general problem about how ontologically parsimonious one should be.

It is cheating to use the full package – Humean mosaic plus laws – to explain all the experiments and then to strip out the laws at the end as being unobservable. If you want to be an upstanding Humean, you have to explain experimental results without sneaking in any fundamental laws in your characterization of the data. That was a long answer, but the important point here is that the debate about oomph is not merely about causation. It can also be seen as a debate about how to select among scientific hypotheses.

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