Zeitschriftenartikel: „Thomas, Natural law“

1

Dougherty, Jude P. "Thomas on Natural Law." Modern Schoolman 69, no. 3 (1992): 395–406. http://dx.doi.org/10.5840/schoolman1992693/431.

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2

Carpintero-Benitez, Francisco. "On Natural Law in Thomas Aquinas." Díkaion 22, no. 2 (2013): 205–46. http://dx.doi.org/10.5294/dika.2013.22.2.2.

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3

Martinich, A. P. "Thomas Hobbes and the Natural Law Tradition." International Studies in Philosophy 27, no. 4 (1995): 107–8. http://dx.doi.org/10.5840/intstudphil199527439.

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4

de Torre, Joseph M. "Human Rights, Natural Law, and Thomas Aquinas." Catholic Social Science Review 6 (2001): 187–205. http://dx.doi.org/10.5840/cssr2001618.

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5

Gottfried, Paul. "Thomas Hobbes and the natural law tradition." History of European Ideas 18, no. 4 (1994): 632–33. http://dx.doi.org/10.1016/0191-6599(94)90125-2.

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6

Brugger, E. Christian. "St. Thomas’s Natural Law Theory." National Catholic Bioethics Quarterly 19, no. 2 (2019): 181–202. http://dx.doi.org/10.5840/ncbq201919215.

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Fifty years of debate have strengthened Germain Grisez’s 1965 interpretation of St. Thomas Aquinas’s famous article on the natural law in Summa theologiae I-II.94.2. Revisiting Grisez’s argument in light of these developments reveals that his “gerundive interpretation” of the first principle of practical reason is not only Thomistic, but essentially Aquinas’s interpretation.

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7

Guevin, Benedict M. "Ulpian’s Influence on Aquinas’s Natural Law." Ethics & Medics 46, no. 8 (2021): 3–4. http://dx.doi.org/10.5840/em202146816.

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Ulpian was an influential name in the history of Roman law and beyond. His definition of Natural Law, while a source of some controversy in the thirteenth century, greatly influenced St. Thomas Aquinas’s own definition. This paper explores that influence, its origins, and its implications in Aquinas’s most famous writings.

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Lee, Sang-Ill. "Is St. Thomas’ natural law without legislator possible ?" Studies in Philosophy East-West ll, no. 72 (2014): 243–72. http://dx.doi.org/10.15841/kspew..72.201407.243.

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9

Budziszewski, J. "Tolerance and Natural Law." Revue générale de droit 29, no. 2 (2016): 233–38. http://dx.doi.org/10.7202/1035677ar.

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Although the practice of tolerance might appear to be endangered by the natural law, closer consideration shows that it is grounded in the natural law. By analysis we find that tolerance is a virtue of the Aristotelian type, founded on the two great pillars of right judgment in the protection of greater ends against lesser ends, and right judgment in the protection of ends against mistaken means, with the second being the more fundamental. While this analysis is new, the insights that it elaborates are old, as can be seen through consideration of the four different ways in which the medieval natural law thinker Thomas Aguinas qualified the classical idea that the purpose of law is to make men good. We conclude that although the natural law does generate a doctrine of tolerance, it does not produce a liberal doctrine of tolerance. That is, it is not based on neutrality, skepticism, abstract subjective rights, or a harm principle, whether of the generic of the John Stuart Millian variety.

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10

Ramsay, Hayden. "Natural Law: A Reply to Brian Scarlett." Pacifica: Australasian Theological Studies 7, no. 3 (1994): 347–52. http://dx.doi.org/10.1177/1030570x9400700308.

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In the final section of his article in the last issue of Pacifica, Brian Scarlett examines the use of Natural Law theory and Thomas Aquinas in the papal encyclical Veritatis Splendor and concludes that the encyclical rests on an uncertain philosophical base. The reply here criticises the arguments Scarlett offers in this section of his study, claiming that he has not established his conclusion.

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Velasquez, Manuel, and F. Neil Brady. "Natural Law and Business Ethics." Business Ethics Quarterly 7, no. 2 (1997): 83–107. http://dx.doi.org/10.2307/3857300.

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Abstract:We describe the Catholic natural law tradition by examining its origins in the medieval penitentials, the papal decretals, the writings of Thomas Aquinas, and seventeenth century casuistry. Catholic natural law emerges as a flexible ethic that conceives of human nature as rational and as oriented to certain basic goods that ought to be pursued and whose pursuit is made possible by the virtues. We then identify four approaches to natural law that have evolved within the United States during the twentieth century, including the traditionalist, proportionalist, right reason, and historicist approaches. The normative implications of these approaches are discussed in relation to ethical issues in the tobacco industry, ITT under Geneen, the marketing of pharmaceuticals, affirmative action, and bribery. It is argued that Alasdair MacIntyre is correct in claiming that the natural law tradition is superior to the liberal ethics of modern deontology and utilitarianism.

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Dvorský, Petr. "The Dispensation of the Natural Law in Thomas Aquinas." Studia theologica 20, no. 2 (2018): 109–28. http://dx.doi.org/10.5507/sth.2017.088.

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13

Stancienė, Dalia Marija. "The Ethics of Natural Law according to Thomas Aquinas." Verbum 6, no. 2 (2004): 357–68. http://dx.doi.org/10.1556/verb.6.2004.2.6.

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14

Zuckert, Michael. "Natural Law, Natural Rights, and Classical Liberalism: On Montesquieu's Critique of Hobbes." Social Philosophy and Policy 18, no. 1 (2001): 227–51. http://dx.doi.org/10.1017/s0265052500002855.

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Montesquieu is not often thought of as a significant natural law thinker. The article on natural law in theInternational Encyclopedia of the Social Sciencesdiscusses many theorists of the natural law, but Montesquieu is not among them. A valuable older survey of natural law theorizing by legal philosopher A. P. d'Entrèves cites the Frenchman but once, as a very minor character in a story with far more significant actors—Thomas Aquinas, Hugo Grotius, even Georg Hegel. A yet more comprehensive survey of the topic,Natural Law and Human Dignity, by French philosopher and social theorist Ernst Bloch, does not mention Montesquieu at all.

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15

Coyle, Sean. "Natural Law and Goodness in Thomistic Ethics." Canadian Journal of Law & Jurisprudence 30, no. 1 (2017): 77–96. http://dx.doi.org/10.1017/cjlj.2017.4.

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The purpose of the essay is to recover a correct conception of natural law and goodness in the ethics of Saint Thomas Aquinas. It suggests that the dominant interpretation of Thomism known by legal philosophers—that of John Finnis—is importantly at variance with Aquinas’s true account. Against the dominant interpretation, a true account of natural law must (i) differentiate between natural law and ethics in the full sense (moral theology), and (ii) interpret references to human good as references to virtuous goodness rather than non-moral goodness. The main body of the essay explores the place of these concepts in Aquinas’s account of ethics.

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Smith, Randall. "What the Old Law Reveals About the Natural Law According to Thomas Aquinas." Thomist: A Speculative Quarterly Review 75, no. 1 (2011): 95–138. http://dx.doi.org/10.1353/tho.2011.0003.

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17

Smith, Randall B. "Thomas Aquinas and Irenaeus on the Divine and Natural Law." Biblica et Patristica Thoruniensia 13, no. 2 (2020): 175. http://dx.doi.org/10.12775/bpth.2020.007.

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18

Gill, Robin. "Natural Law in the Teaching of Christian Ethics." Ecclesiology 17, no. 2 (2021): 252–69. http://dx.doi.org/10.1163/17455316-17020006.

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Abstract This article looks at the ways that Thomas Aquinas’ classic and highly influential understanding of natural law ethics has been criticised by students coming from a number of different faith traditions. It suggests that the way that natural law ethics was deployed in Pope Paul vi’s encyclical Humanae Vitae has not typically been found to be persuasive even among Roman Catholic students. It then looks at the way that Lisa Sowle Cahill takes on board these criticisms and offers a more persuasive account of modified natural law ethics.

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DE BLASSI, Fernando M. "Consideraciones sobre la interpretación de Tomás de Aquino acerca de la universalidad de lo justo natural / Reflexions on Thomas Aquinas' Interpretation About the Universality of Natural Law." Revista Española de Filosofía Medieval 20 (October 1, 2013): 39. http://dx.doi.org/10.21071/refime.v20i.6003.

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This paper will study the universality of natural law that Thomas Aquinas explains in Sententia Libri EthicorumV. In the 5th book of the Nicomachean Ethics, Aristotle tells the difference between natural law and positive law in the context of politic law. This reference point raises the question about the naturalness of the justice rules within the political society. Especially when it comes to the variability inherent in practical matters. Thomas, by contrast, appeals the first principles recognized by practical intellect in order to support the universality of natural law. The comparison among the Aristotelian and Thomistic position on the universality of the natural law, would reflect doctrinal overcomings, continuities or ruptures between different authors that examine, however, a common topic.

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20

Dzelzainis, Martin. "Edward Hyde and Thomas Hobbes's Elements of Law, Natural and Politic." Historical Journal 32, no. 2 (1989): 303–17. http://dx.doi.org/10.1017/s0018246x00012164.

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Although the existence of materials relating to Hobbes's Elements of law and De cive in Bodleian Library MS Clarendon 126 has been known to scholars for some time, the first notice of these in print came as recently as 1987, in an article by Dr J. C. Hayward. The aim of this communication is to provide a full description and analysis of one of these items – the notes and extracts from the Elements – in the hope that this will shed some light on the earlier stages of the relationship between Clarendon and Hobbes.

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21

State, Stephen A. "Text and Context: Skinner, Hobbes and Theistic Natural Law." Historical Journal 28, no. 1 (1985): 27–50. http://dx.doi.org/10.1017/s0018246x0000220x.

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If a revolution has taken place recently in the history of political thought, the name of Quentin Skinner must figure prominently in the vanguard. His work has been concerned with redefining the boundaries between philosophy and history; to put the matter briefly he makes a plea for ‘less philosophy and more history’. With regard to Thomas Hobbes his work involves two distinct – but related – projects: to revise our view of Hobbes's impact and influence on his age; and to clarify the interpretation of Hobbes's written work. Characteristically, the first project is presented as a guide to the second. History becomes the handmaiden of philosophy.

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Cvek, Peter P. "Thomas Aquinas and John Locke on Ultimate Reality and Meaning: Natural Law and Natural Inclinations." Ultimate Reality and Meaning 34, no. 1-2 (2011): 4–29. http://dx.doi.org/10.3138/uram.34.1-2.4.

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23

Mackinnon, K. A. B. "Giving It All Away? Thomas Reid’s Retreat from a Natural Rights Justification of Private Property." Canadian Journal of Law & Jurisprudence 6, no. 2 (1993): 367–89. http://dx.doi.org/10.1017/s084182090000196x.

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[P]roperty must exist wherever men exist, and…the right to such property is the necessary consequence of the natural right of men to life and liberty.Thomas Reid 1788I proceed therefore to consider in what State or Order of Society there is the least temptation to ill conduct, and I confess that to me the Utopian System of Sir Thomas More seems to have the advantage of all others in this respect. In that System, it is well known there is no private Property. All that which we call Property is under the Administration of the State for the common benefit of the whole political Family.Thomas Reid 1794The few remarks on property that are found in the Essays on the Active Powers of the Human Mind of the eighteenth century Scottish “Common Sense” philosopher, Thomas Reid, have led at least one commentator to treat him as a fairly traditional advocate of the natural right to (private) property, albeit one with a concern for the very poor. In an article on William Paley and the rights of the poor, Thomas Home remarks in passing that Reid’s (and Adam Ferguson's)major concern was to justify natural rights to property and that their interest in the poor was so little that a reader who accidentally skipped a paragraph or a page would miss all they had to say on the topic.

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Mihăilă, Arthur. "Teorii despre dreptul natural în Antichitate și Evul Mediu." Studia Universitatis Babeş-Bolyai Iurisprudentia 65, no. 4 (2021): 540–66. http://dx.doi.org/10.24193/subbiur.65(2020).4.16.

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Natural law philosophers believe that human laws must be defined by moral principles that have origins in human nature or the will of God. In this paper the author analyzes the most important natural law theories from Antiquity and Middle Ages. Natural law tradition has its roots in the philosophy of Plato, Aristotle, Cicero, Saint Augustine and Thomas Aquinas. That philosophy was resuscitated in the twentieth century after the Holocaust and continues to be influential to the present day.

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Young, Jeffrey T., and Barry Gordon. "Economic Justice in The Natural Law Tradition: Thomas Aquinas to Francis Hutcheson." Journal of the History of Economic Thought 14, no. 1 (1992): 1–17. http://dx.doi.org/10.1017/s1053837200004363.

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After three or more decades of mainly positivistic readings of the economics of Adam Smith, there was a decided movement following the bicentennial of the publication of the Wealth of Nations to broaden the agenda of Smithian studies. The publication in 1978 of the Report of 1762–63 of Smith's lectures in jurisprudence added impetus to this movement. In particular, historians of ideas began to pay increased attention to Smith's concern with justice in economic life. That attention has evoked renewed interest in certain of Smith's intellectual antecedents who may have played a part in shaping his ideas, but whose influence has remained a matter of relative neglect in modern scholarship.

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McDowell, G. L. "The Limits of Natural Law: Thomas Rutherforth and the American Legal Tradition." American Journal of Jurisprudence 37, no. 1 (1992): 57–81. http://dx.doi.org/10.1093/ajj/37.1.57.

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27

Guerra, Marc D. "Beyond Natural Law Talk: Politics and Prudence in St. Thomas Aquinas'sOn Kingship." Perspectives on Political Science 31, no. 1 (2002): 9–14. http://dx.doi.org/10.1080/10457090209602380.

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Boyd, Craig A. "Was Thomas Aquinas a Sociobiologist? Thomistic Natural Law, Rational Goods, and Sociobiology." Zygon(r) 39, no. 3 (2004): 659–80. http://dx.doi.org/10.1111/j.1467-9744.2004.t01-1-00607.x.

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29

Kries, Douglas. "On Leo Strauss’s Understanding of the Natural Law Theory of Thomas Aquinas." Thomist: A Speculative Quarterly Review 57, no. 2 (1993): 215–32. http://dx.doi.org/10.1353/tho.1993.0035.

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30

Masugi, Ken. "Natural right and oversight: The use and abuse of “natural law” in the Clarence Thomas hearings." Political Communication 9, no. 4 (1992): 231–50. http://dx.doi.org/10.1080/10584609.1992.9962948.

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31

Roniger, Scott J. "Is there a Punishment for Violating the Natural Law?" American Catholic Philosophical Quarterly 94, no. 2 (2020): 273–304. http://dx.doi.org/10.5840/acpq2020312202.

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Is there a punishment for violating the natural law? This important question has been neglected in the scholarship on Thomistic natural law theory. I show that there is a three-fold punishment proper to the natural law; the remorse of conscience, the inability to be a friend to oneself, and the inability to be a friend to another work in concert to provide a natural penalty for moral wrongdoing. In order to establish these points, I first analyze sources of St. Thomas Aquinas’s natural law theory by discussing St. Augustine’s notion of law and fundamental ideas in Aristotle’s political philosophy. Next, I show how Aquinas unites aspects of Augustinian and Aristotelian thought in his treatment of natural law and thereby provides a framework for answering our question. Finally, I turn to Plato’s Gorgias and to Aristotle’s discussion of self-love in order to integrate these ideas with Aquinas’s natural law theory.

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Cooper, Kody W., and Justin Buckley Dyer. "Thomas Jefferson, Nature's God, and the Theological Foundations of Natural-Rights Republicanism." Politics and Religion 10, no. 3 (2017): 662–88. http://dx.doi.org/10.1017/s1755048317000104.

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AbstractWhile the role of theology in Jefferson's political thought and its implications for how we should understand the role of “Nature's God” in grounding natural-rights republicanism are topics of ongoing scholarly interest, scholars have missed important continuities between Jefferson's natural-law theory and that of classical, theistic natural-law. Many scholars who have considered Jefferson in this light have emphasized Jefferson's discontinuity and even subversion of that tradition. In critical dialogue with this vein of scholarship, we argue that Jefferson espouses a creational metaphysics and a natural-law theory of morality that has surprising continuities with classical natural-law. We seek to shed new light on Jefferson's theory of the moral sense and his the earth belongs to the living principle, which we contend encapsulates his theistic understanding of equality and property.

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Pryor, C. Scott. "God's Bridle: John Calvin's Application of Natural Law." Journal of Law and Religion 22, no. 1 (2006): 225–54. http://dx.doi.org/10.1017/s074808140000326x.

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Natural law has made a comeback in legal philosophy. The revival of natural law thinking in the legal academy began about thirty years ago and has managed to gain a seat at the table in current jurisprudential discussions. Defining natural law, Brian Bix declares that it “claims that there are fundamental and evaluative connections between the universe, human nature, and morality.” These connections need not have a Christian or even a theistic foundation. A belief in moral realism, that is, the propositions that “(1) there is an objective reality, (2) human beings can know something about it, and (3) there are some things that everyone can, and some things that everyone ought to, do in response to what they know,” ties together theistic and non-theistic versions of natural law. Yet many prominent contemporary natural law theorists—J. Budziszewski, John Finnis, Robert George, and Russell Hittinger —are Roman Catholic. Despite the fact that Finnis and George develop their natural law arguments without reference to any metaphysical states of affairs or transcendent truth claims, natural law continues to be associated with Thomas Aquinas and the subsequent scholastic tradition. Thus, even standards that Finnis and George derive from the internal rationality of law strike some as disguised theology.

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Burdon, Peter. "The Jurisprudence of Thomas Berry." Worldviews: Global Religions, Culture, and Ecology 15, no. 2 (2011): 151–67. http://dx.doi.org/10.1163/156853511x574478.

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AbstractOn June 1 2009 Fr Thomas Berry passed away at his home in Greensboro N.C. In his final book before passing, Berry challenged human society to a carry out a transition from a period of human devastation of the Earth to a period when humans would be present to the planet in a mutually beneficial manner. This 'Great Work' encompassed religion, education, science and law. In this paper I will address Berry's argument that our current legal system supports the destruction of the environment and outline two ideas he put forward for evolving law. The first idea recognises that human law operates within and should be bound by the overarching laws of the natural world. From this perspective, the laws of nature are primary and human law would receive its legal quality and authority from its conformity with this law. The second proposal was to recognise that the earth consists of subjects, not objects and that all subjects are capable of holding rights. I will consider this argument in the context of two recent enactments of 'rights for nature' legislation in municipalities in the United States and in the constitution of Ecuador.

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Beckwith, Francis J. "Catholicism and the Natural Law: A Response to Four Misunderstandings." Religions 12, no. 6 (2021): 379. http://dx.doi.org/10.3390/rel12060379.

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This article responds to four criticisms of the Catholic view of natural law: (1) it commits the naturalistic fallacy, (2) it makes divine revelation unnecessary, (3) it implausibly claims to establish a shared universal set of moral beliefs, and (4) it disregards the noetic effects of sin. Relying largely on the Church’s most important theologian on the natural law, St. Thomas Aquinas, the author argues that each criticism rests on a misunderstanding of the Catholic view. To accomplish this end, the author first introduces the reader to the natural law by way of an illustration he calls the “the ten (bogus) rules.” He then presents Aquinas’ primary precepts of the natural law and shows how our rejection of the ten bogus rules ultimately relies on these precepts (and inferences from them). In the second half of the article, he responds directly to each of the four criticisms.

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McCall, Bradford. "Di Blasi, Fulvio. God and the Natural Law: A Rereading of Thomas Aquinas." Journal of Interdisciplinary Studies 20, no. 1 (2008): 191–92. http://dx.doi.org/10.5840/jis2008201/215.

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37

이상일. "On the Study of Aristotles Influence on the Natural Law of Thomas Aquinas." Studies in Philosophy East-West ll, no. 64 (2012): 277–301. http://dx.doi.org/10.15841/kspew..64.201206.277.

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38

Zuckert, Michael. "The Fullness of Being: Thomas Aquinas and the Modern Critique of Natural Law." Review of Politics 69, no. 1 (2007): 28–47. http://dx.doi.org/10.1017/s0034670507000307.

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Interest in natural law theory regularly revives but the question of whether Aquinas' classic version is viable depends on whether his doctrine has the resources to respond to the classic early modern critiques that were made of it. It is argued that he does have the resources to so respond, although the response pushes the ultimate philosophic question back to the issue of the validity of his natural theology.

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Musilovskyi, Ihor. "DIVINE, NATURAL AND HUMAN FOUNDATIONS OF LAW IN THE CONCEPT OF THOMAS AQUINAS." Knowledge, Education, Law, Management 3, no. 5 (2020): 168–71. http://dx.doi.org/10.51647/kelm.2020.5.3.27.

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40

Paulinus C., Ejeh. "KANT’S CATEGORICAL IMPERATIVE AND AQUINAS’ NATURAL LAW THEORY: A CRITICAL AND COMPARATIVE ANALYSIS." Volume-2: Issue-9 (October, 2020) 2, no. 9 (2020): 01–13. http://dx.doi.org/10.36099/ajahss.2.9.1.

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This paper titled: “Kant’s Categorical Imperative and Aquinas’ Natural Law Theory: A Critical and Comparative Analysis”, is an attempt towards a better understanding of the compatibility or otherwise, that may exist between the works of the two great minds in the history of philosophy-Thomas Aquinas and Immanuel Kant. The paper aims at a critical comparison of the basic premises of Kant’s and Aquinas’s ethical philosophy, intending to find similarities and dissimilarities as well as compatibility or incompatibility between them. This paper adopts a conceptual clarification of our discourse and engages in an analytic, critical exposition, and appraisal of the subject matters.

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Mark, Daniel. "New Natural Law Theory and the Common Good of the Political Community." National Catholic Bioethics Quarterly 19, no. 2 (2019): 293–303. http://dx.doi.org/10.5840/ncbq201919220.

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Some critics question new natural law theorists’ conception of the common good of the political community, namely, their interpretation of St. Thomas Aquinas and the conclusion that the political common good is primarily instrumental rather than intrinsic and transcendent. Contrary to these objections, the common good of the political community is primarily instrumental. It aims chiefly at securing the conditions for human flourishing. Its unique ability to use the law to bring about justice and peace and promote virtue in individuals may make the common good of the political community critically important. Nevertheless, it is still not an intrinsic aspect of human flourishing. Unlike the family or a religious group, membership in a political community is not an end in itself.

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Smith, Thomas W. "The Order of Presentation and the Order of Understanding in Aquinas's Account of Law." Review of Politics 57, no. 4 (1995): 607–40. http://dx.doi.org/10.1017/s0034670500018659.

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It is argued that natural law can be known without the aid of revelation, and so it seems to be a medium through which people of different faiths can live together and talk to each other. However, Leo Strauss argues that Aquinas's understanding of natural law cannot possibly provide such a medium because Thomas relies on Christian revelation to develop his account of natural law. To counter this claim, this article makes a distinction between the way Aquinas presents his natural law teaching to his readers in a discussion of revelation and the way he thinks human beings may come to know natural law independent of special revelation. This distinction leads to a consideration of the deepest issue dividing Strauss and Aquinas: their rival accounts of the relationship of philosophy to theology.

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Berquist, James. "The Universal Good and the Hierarchy of Goods in the Natural Law." Catholic Social Science Review 24 (2019): 149–61. http://dx.doi.org/10.5840/cssr20192431.

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The New Natural Law (NNL) tradition holds that ‘good’ in the first precept of natural law—Good is to be done and pursued, and evil is to be avoided—is an indeterminate good, and that it is universal precisely because it is indeterminate in its account. Based upon this, they further argue that there is no hierarchy amongst per se goods. Following Thomas Aquinas’s work on natural law and the good, I argue that the first good of practical reason is God himself, and that there is a hierarchy of per se goods from the perspective of practical reason. The central distinction I make is that the NNL tradition’s ‘good’ is only universal in its predication, whereas the good that moves practical reason has to have causal universality.

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Goyette, John. "God and the Natural Law: A Rereading of Thomas Aquinas by Fulvio Di Blasi." Thomist: A Speculative Quarterly Review 71, no. 3 (2007): 497–500. http://dx.doi.org/10.1353/tho.2007.0022.

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45

Rogers, Paul M. "René Girard and Thomas Aquinas in Dialogue on the Natural-Law Precept to Sacrifice." Thomist: A Speculative Quarterly Review 82, no. 4 (2018): 497–542. http://dx.doi.org/10.1353/tho.2018.0033.

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46

Seo, Byeong Chang. "A study on a Few Problems of the Objectivity of Thomas Aquinas's Natural Law." philosophia medii aevi 25 (December 31, 2019): 225–64. http://dx.doi.org/10.52654/pma.25.6.

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Didikin, Anton. "Natural law as a way to achieve the common good: an interpretation of Thomas Aquinas and John Finnis arguments." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 609–17. http://dx.doi.org/10.25205/1995-4328-2020-14-2-609-617.

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The paper interprets the arguments of Thomas Aquinas on natural law as a way to achieve the common good, which had a significant impact on John Finnis’ natural law theory. The author reveals the conceptual foundations of J. Finnis’ understanding the morally justified actions of people in the community aimed at the obtaining of basic benefits, and the debatable issues of his theory in modern philosophical and legal research. The author arrives to the conclusion that the reinterpretation of J. Finnis analysis of the grounds for ethically significant actions leads him to formulate an instrumental approach to natural law as a rational way to implement a decent life.

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Copp, David. "Is Society-Centered Moral Theory a Contemporary Version of Natural Law Theory?" Dialogue 48, no. 1 (2009): 19–36. http://dx.doi.org/10.1017/s0012217309090027.

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ABSTRACT: David Braybrooke argues that the core of the natural law theory of Thomas Aquinas survived in the work of Hobbes, Locke, Hume, and Rousseau. Much to my surprise, Braybrooke argues as well that David Copp’s society-centered moral theory is a secular version of this same natural law theory. Braybrooke makes a good case that there is an important idea about morality that is shared by the great philosophers in his group and that this idea is also found in Copp’s work. The idea is captured by the Functionalist Thesis, the thesis that moral propositions are made true by facts about what, given the nature of human beings and their circumstances, enables people to live together in thriving communities. I argue that Copp can accept Braybrooke’s suggestion and use it to improve his formulation of the basic idea of the society-centered theory.

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Schaeffer, Matthew. "Aquinas and the Ontological Flexibility of Law." Canadian Journal of Law & Jurisprudence 24, no. 2 (2011): 377–86. http://dx.doi.org/10.1017/s084182090000521x.

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When Saint Thomas Aquinas makes claims such as “that which is not just seems to be no law at all” it is a bit difficult to discern what he means. Some think that Aquinas is defending what is now called the Strong Natural Law Thesis: for all X, X is a law only if X is just. Others think that Aquinas is defending what is now called the Weak Natural Law Thesis: for all X, X is a non-defective law only if X is just. In this paper, focusing on Aquinas’s metaphysics, I argue that both of these interpretations are mistaken. Aquinas is primarily defending what we can call The Metaphysical Natural Law Thesis: since being and goodness are convertible, legal validity (i.e., the existence or being of a law) comes in degrees—and this entails that the justice of a law literally increases the amount of being a law possesses, while the injustice of a law literally decreases the amount of being a law possesses. On this interpretation, then, the injustice of a law entails an ontological attenuation of the law without entailing an ontological annihilation of the law.

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Poblete, José A. "The Medieval Reception of Aristotle’s Passage on Natural Justice." American Catholic Philosophical Quarterly 94, no. 2 (2020): 211–38. http://dx.doi.org/10.5840/acpq2020310200.

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This essay argues that Robert Grosseteste’s Latin translation of Aristotle’s passage on natural justice was philosophically determinant for its medieval reception. By altering the passage, Grosseteste allowed for a reconciliation of prima facie opposing views on natural law, namely: On one hand, the Ciceronian-Stoic and Augustinian-Neoplatonic idea that natural law is primarily immutable; and on the other, Aristotle’s claim that all things that are naturally just are subject to change. Focusing on Albert the Great’s first commentary on the Nicomachean Ethics, and on Thomas Aquinas’s Sententia libri ethicorum, the paper shows that several distinctions made by these authors, which account for a restricted description of how naturally just things can change, were allowed and suggested by Grosseteste’s alterations of the passage.

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