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Journal articles on the topic 'Justification in Aquinas'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Beckwith, Francis. "Doting Thomists: Evangelicals, Thomas Aquinas, and Justification." Evangelical Quarterly 85, no. 3 (April 30, 2013): 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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Over the past several decades, some Evangelical philosophers and theologians have embraced the metaphysics, epistemology, and natural law theory of Thomas Aquinas (1225–74), despite that fact that historically some of the leading lights in Evangelicalism have rejected Aquinas’s views because they believed these views are inconsistent with classical Reformation teaching. Some of these Evangelical Thomists have argued that on the matter of justification Aquinas is out of step with Tridentine and post-Tridentine Catholicism though closer to the Protestant Reformers. This article argues that such a reading of Aquinas is mistaken, and that Aquinas’s understanding of justification is of a piece with his both his predecessors (Augustine, Council of Orange) as well as his successors (Council of Trent, Catechism of the Catholic Church)

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2

Fay, Thomas A. "Thomas aquinas on the justification of revolution." History of European Ideas 16, no. 4-6 (January 1993): 501–6. http://dx.doi.org/10.1016/0191-6599(93)90181-o.

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3

Fesko, J. V. "Girolamo Zanchi on Union with Christ and the Final Judgment." Perichoresis 18, no. 1 (March 1, 2020): 41–56. http://dx.doi.org/10.2478/perc-2020-0003.

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AbstractUnion with Christ was a key doctrine for second-generation Reformed theologian Girolamo Zanchi. As a Thomist, Zanchi shared similar elements with Thomas Aquinas in his understanding of salvation as participatio, but his understanding of union with Christ differed with regard to the difference between infused and imputed righteousness. Unlike Aquinas’s doctrine of infused righteousness, Zanchi argued for imputed righteousness, which was both the foundation for one’s justification in this life as well as appearing before the divine bar at the final judgment. Zanchi’s doctrine of union with Christ has the utmost significance for personal eschatology and the judgment believers undergo at the great assize, insights that are worth retrieving for a clear understanding of the relationship between justification and the final judgement.

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4

Buijs, Joseph. "RELIGION AND PHILOSOPHY IN MAIMONIDES, AVERROES, AND AQUINAS." Medieval Encounters 8, no. 2-3 (2002): 160–83. http://dx.doi.org/10.1163/15700670260497033.

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AbstractOn the problem of religion and philosophy, there are a number of points in common among Maimonides, Averroes, and Aquinas. They all attempt to incorporate Aristotelian philosophy into their respective religious framework and thus link faith closely to reason, to the rational justification offered by philosophy. Nevertheless, on the precise relationship between religion and philosophy, between faith and reason, Maimonides differs significantly from both Averroes and Aquinas. His approach is shown to be less rational than that of Averroes and yet more rational than that of Aquinas. Maimonides' approach is distinctive among his medieval counterparts and of interest to the contemporary debate concerning religion and science.

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5

Cavanaugh, William T. "A Joint Declaration?: Justification as Theosis in Aquinas and Luther." Heythrop Journal 41, no. 3 (July 2000): 265–80. http://dx.doi.org/10.1111/1468-2265.00135.

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6

Armitage, J. Mark. "A Certain Rectitude of Order: Jesus and Justification According to Aquinas." Thomist: A Speculative Quarterly Review 72, no. 1 (2008): 45–66. http://dx.doi.org/10.1353/tho.2008.0036.

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7

Wicaksono, Dian Agung. "Penormaan Hukum Islam dalam Sistem Hukum Indonesia Ditinjau dari Ajaran Teologi Hukum Thomas Aquinas." Jurnal Filsafat 31, no. 1 (April 24, 2021): 49. http://dx.doi.org/10.22146/jf.51754.

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The arrangement of Islamic law in the Indonesian legal system, which is manifested in statutory regulations, is an indication that Islamic law has become part of the Indonesian legal system. This is interesting when viewed using Thomas Aquinas' legal theology which introduces a legal dichotomy based on its sources, namely lex aeterna, lex naturalist, and lex humana. The dichotomy becomes a perspective to see at what level Islamic law is embedded in the Indonesian legal system. This research examines the existence of arrangement of Islamic law in statutory regulations from the perspective of legal theology, with research questions: (a) What is the justification for the arrangement of Islamic law substance in the Indonesian legal system? (b) How is the arrangement of the substance of Islamic law in the Indonesian legal system when viewed from the teachings of Thomas Aquinas' legal theology? This is normative legal research, by analyzing secondary data in the form of laws and libraries related to the arrangement of Islamic law and the teachings of the legal theology of Thomas Aquinas. The results indicate that the justification for the arrangement of the substance of Islamic law in the Indonesian legal system has a strong foothold because it is stated in the Pancasila "God Almighty" and Article 29 of the 1945 Constitution of the Republic of Indonesia. The teachings of legal theology of Thomas Aquinas show that arrangement of the substance of Islamic law in statutory regulations does not necessarily reduce the degree of Islamic law, because the substance of Islamic law in statutory regulations does not transform lex aeterna into lex humana.

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8

TE VELDE, RUDI A. "‘The first thing to know about God’: Kretzmann and Aquinas on the meaning and necessity of arguments for the existence of God." Religious Studies 39, no. 3 (August 5, 2003): 251–67. http://dx.doi.org/10.1017/s0034412503006528.

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This paper examines critically Kretzmann's reconstruction of the project of natural theology as exemplified by Aquinas's Summa Contra Gentiles. It is argued that the notion of natural theology, as understood and advocated by Kretzmann, is particularly indebted to the epistemologically biased natural theology of modernity with its focus on rational justification of theistic belief. As a consequence, Kretzmann's view of the arguments for the existence of God and their place within Aquinas's theological project is insufficiently sensitive to the ontological conception of truth and intelligibility which underlies the argumentation. From his epistemological point of view Kretzmann differs from Aquinas in two aspects. First, he contends that it is not necessary to establish the existence of God with absolute certainty at the outset; one may begin with the hypothesis that there is a God. Second, the arguments do not yet conclude to the existence of God in the specific theistic sense; they show at most the existence of a primary explanatory entity, which may be identified with God later on. Both claims are criticized in the light of a discussion of Aquinas's theological method.

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9

Budiman, Kalvin S. "Aquinas, Konsili Trent, dan Luther Tentang Pembenaran oleh Iman : Sebuah Isu tentang Kontinuitas dan Diskontinuitas." Veritas : Jurnal Teologi dan Pelayanan 7, no. 2 (October 1, 2006): 165–98. http://dx.doi.org/10.36421/veritas.v7i2.182.

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Dialog akhir-akhir ini yang terus-menerus digalakkan di antara kalangan Protestan dan Katolik mengenai doktrin pembenaran telah menghasilkan pemulihan-pemulihan teologis yang tidak kecil antara kedua kelompok tersebut. Salah satu kesinambungan yang menjanjikan yang muncul dari doktrin pembenaran dan perlu digarisbawahi adalah relasi antara Luther dan teologi pembenaran Konsili Trent melalui ajaran Thomas Aquinas tentang doktrin yang sama. Sebagaimana pernah dikatakan oleh Otto H. Pesch, jika kita membaca kanon-kanon Konsili Trent dari perspektif teologi Thomistik, sebuah persetujuan dengan teologi Luther akan nampak. Pendapat ini dan studi-studi historis lain menyingkapkan fakta bahwa meski Luther mengeritik dengan tajam Thomas Aquinas sebagai “sumber dan akar semua ajaran sesat dan pemalsuan berita Injil (sebagaimana yang ditunjukkan oleh tulisan-tulisannya),” ia sesungguhnya tidak banyak menyediakan waktu untuk membaca secara langsung karya-karya tulis Aquinas. Dengan kata lain, Luther menolak ajaran Aquinas tentang doktrin pembenaran bukan karena ia menolak pandangan Aquinas tetapi karena ia salah memahami ajaran Aquinas. Atau, sikap Luther terhadap pandangan pembenaran Aquinas lebih mencerminkan kesalahpahaman terhadap Aquinas oleh pendahulu-pendahulu Luther, yang mana melalui mereka ia mengenal Aquinas. Berangkat dari penemuan-penemuan baru dalam studi sejarah Reformasi belakangan ini, topik tentang kesinambungan antara Thomas Aquinas, Konsili Trent, dan Luther tentang doktrin pembenaran adalah sesuatu yang patut untuk dipelajari. Menurut saya upaya semacam ini bukan semata-mata cerminan keinginan ekumenis akan kesatuan yang cenderung mengabaikan dan mengurangi perbedaan-perbedaan substansial ke dalam perbedaan-perbedaan minor saja. Sebaliknya, pembacaan yang cermat terhadap konteks historis Konsili Trent dan Luther akan menghasilkan suatu pemahaman bahwa, meski fakta pertentangan tidak dapat disingkirkan, ada suatu kontinuitas yang jelas antara teologi Trent dan Luther tentang pembenaran khususnya jika kita membaca perbedaan di antara keduanya dari perspektif teologi Thomas Aquinas. Sebab itu, dari perspektif sejarah, karya kontemporer seperti “The Lutheran-Roman Catholic Joint Decalaration on the Doctrine of Justification,” jauh dari mewakili harmonisasi yang palsu, telah menjanjikan harmonisasi yang sejati. Dengan demikian, artikel ini merupakan suatu upaya untuk menyingkapkan arah Thomistik di dalam pemikiran teologis imam-imam dari Konsili Trent dan beberapa kontinuitas serta diskontinuitas antara Luther dan Aquinas. Saya akan mulai dengan meluruskan relasi Luther-Aquinas berdasarkan studi-studi historis belakangan ini. Setelah itu, saya akan mengkaji teologi Thomistik di dalam Konsili Trent. Bagian terakhir merupakan penjelasan tentang hakikat kesinambungan antara Luther dan teologi Trent tentang pembenaran dengan mengamati beberapa kanon yang diputuskan dalam Konsili Trent, di mana teologi Luther dilibatkan.

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10

Zuidervaart, Lambert. "HOW NOT TO BE AN ANTI-REALIST: HABERMAS, TRUTH, AND JUSTIFICATION." Philosophia Reformata 77, no. 1 (November 27, 2012): 1–18. http://dx.doi.org/10.1163/22116117-90000520.

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This article responds to a debate in analytic philosophy between realist and antirealist conceptions of truth, as formulated by Alvin Plantinga. Whereas Plantinga recommends a return to Aquinas, I argue for a new understanding of propositional truth that grows out of Jürgen Habermas’s “pragmatic realist” conception. By critically appropriating Habermas’s insights, I aim to move beyond the realism/anti-realism dispute, replacing questions of independence with questions of interdependence. I claim that truth theory needs to begin with the interdependence of “mind” and “object” and with the corporeal multidimensionality of both human knowers and that about which they acquire knowledge.

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11

Boyle, Joseph. "Fairness in Holdings: A Natural Law Account of Property and Welfare Rights." Social Philosophy and Policy 18, no. 1 (2001): 206–26. http://dx.doi.org/10.1017/s0265052500002843.

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In this essay I will try to develop a natural law justification of welfare rights. The justification I will undertake is from the perspective of Catholic natural law, that is, the strand of natural law that has been developed theoretically by Roman Catholic canonists, theologians, and philosophers since Aquinas, and affirmed by Catholic teachers as the basis for most moral obligations. Catholic natural law is, therefore, natural law as developed and understood by Catholics or others respecting Catholic traditions of inquiry. It is not, however, primarily or exclusively natural law for Catholics, since the very idea of natural law includes the conviction that it is accessible in principle to anyone.

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12

Colberg, Shawn. "“Lord, Have Mercy on Me, a Sinner”: Aquinas on Grace, Impetration, and Justification." New Blackfriars 101, no. 1093 (May 2020): 286–300. http://dx.doi.org/10.1111/nbfr.12432.

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13

Root, Michael. "Aquinas, Merit, and Reformation Theology after the Joint Declaration on the Doctrine of Justification." Modern Theology 20, no. 1 (January 2004): 5–22. http://dx.doi.org/10.1111/j.1468-0025.2004.00240.x.

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14

Mustață, Gabriel. "Alvin Plantinga’s Reformed Epistemology." Studia Universitatis Babeș-Bolyai Philosophia 65, Special Issue (November 20, 2020): 55–71. http://dx.doi.org/10.24193/subbphil.2020.spiss.04.

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"Alvin Plantinga’s Reformed Epistemology. Alvin Plantinga is a well-known defender of Reformed epistemology. The main thesis of the Reformed epistemology argues that faith in God is rational and justified without the aid of arguments or evidence. In this paper, we intend to describe Alvin Plantinga’s perspective, more precisely, the A / C model (Aquinas / Calvin) proposed by him, in which faith in God is innate and does not need arguments or evidence, and then to analyze the objections on this model, in order to determine whether faith in God can be considered basic. Keywords: epistemology, reformed, Alvin Plantinga, warrant, justification"

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15

Buckner, Forrest H. "Aquinas and Calvin on Romans: God’s Justification and Our Participation, written by Charles Raith II." Journal of Reformed Theology 9, no. 3 (2015): 312–13. http://dx.doi.org/10.1163/15697312-00903009.

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16

Falque, Emmanuel. "The Relevance of Medieval Philosophy." Philosophy and Theology 30, no. 1 (2018): 3–32. http://dx.doi.org/10.5840/philtheol201871094.

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The “phenomenological practice of medieval philosophy” actualizes its relevance. This method, undertaken substantially in the author’s God, the Flesh, and the Other: From Irenaeus to Duns Scotus (2015) finds its full justification here. The fruitfulness of a method is not found in its theorization, but in its practical application. An examination of authors as diverse as St. Augustine, John Scotus Eriugena, and Meister Eckhart (for “God”), Sts. Irenaeus, Tertullian, and Bonaventure (for the “flesh”), and Origen, Thomas Aquinas, and Duns Scotus (for the “other”), actualizes the relevance of medieval philosophy—an actualization of relevance understood in the first place as the realization of these thinkers’ “potentialities” (actualitas).

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Zenin, Sergey S. "The Establishment of Theoretical Bases for the Rule of the People in the Medieval Theological Tradition: Genealogy of the Constitutional Law Doctrine." History of state and law 1 (January 28, 2021): 3–14. http://dx.doi.org/10.18572/1812-3805-2021-1-3-14.

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The proposed article makes an attempt at a study of the processes of the origination and development of theoretical bases for the idea of the rule of the people in the medieval theological tradition. The author systematically analyzes the systems of ideas of Aurelius Augustinus, Thomas Aquinas, Manegold of Lautenbach, John of Salisbury and other thinkers. The paper notes that the development of the rule of the people doctrine in the medieval theological tradition has secured the establishment of a theoretical framework. The idea of the rule of the people is developed during the studied period taking into account two interdependent tendencies. On the one hand, it is drawn up as the main argument in justification of derivativeness and limitation of the monarch’s secular authorities. On the other hand, it is established as a theoretical basis of a new legitimate ground for the king’s rule.

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Steinmetz, David C. "Raith II, Charles. Aquinas and Calvin on Romans: God’s Justification and Our Participation. Oxford: Oxford University Press, 2014. xi+231 pp. $80.00 (cloth)." Journal of Religion 96, no. 1 (January 2016): 152–54. http://dx.doi.org/10.1086/683789.

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McKim, Donald K. "Aquinas and Calvin on Romans: God's Justification and Our Participation. By Charles Raith II. New York: Oxford University Press, 2014. xi + 231 pp. $80.00 hardcover." Church History 84, no. 3 (September 2015): 666–68. http://dx.doi.org/10.1017/s0009640715000700.

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Osborne, Catherine R. "From Sputnik to Spaceship Earth: American Catholics and the Space Age." Religion and American Culture: A Journal of Interpretation 25, no. 02 (2015): 218–63. http://dx.doi.org/10.1525/rac.2015.25.2.218.

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Abstract This essay considers American Catholics who, from the late 1950s to the early 1970s, reflected seriously on the religious significance of technology in general, and space science in particular. American Catholics, while no more immune from the belief that space science would create fundamental changes in human life than their Protestant, Jewish, and secular counterparts, nevertheless sought to understand the Space Age in their own distinctive terms. Catholic discussion of these issues revolved around the contributions of two theologians. From the earliest moments of the Space Age, Thomas Aquinas provided a justification for the work of Catholic scientists and astronauts within a Cold War framework. However, Pierre Teilhard de Chardin's cosmic vision helped American Catholics integrate feelings of wonder and hope with darkly realistic fears about the military consequences of the space race. Thomas and Teilhard, fundamentally optimists, helped Catholics elaborate a vision of a way forward through the very real threats Americans confronted in the “long 1960s,” a vision they developed in books, articles, and speeches, but also in art, liturgy, and fiction. Ultimately, however, both extreme hopes about cosmic unification and extreme fears about total annihilation modulated, and like their fellow Americans interested in space flight during the 1960s, American Catholics turned in the early 1970s to a renewed focus on the Earth.

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Qamar, Farah. "Effectiveness of Critical Thinking Skills for English Literature Study with Reader Response Theory: Review of Literature." Journal of Arts and Humanities 5, no. 6 (June 29, 2016): 37. http://dx.doi.org/10.18533/journal.v5i6.961.

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<p>Since Socrates’ time, reasoning is considered valuable for the justification of speaker’s belief along with Thomas Aquinas’ testing of his thinking to answer his own thinking. Critical thinking has been part of discussion among the educators for its significance and application for last many decades. Many educators have conducted researches on the assessment of critical thinking within a domain or across the domain in order to test students’ critical thinking skills and its effect on their learning. Similarly, critical thinking is highly valuable for the study of literature as it explicitly asked for learners’ beliefs, perceptions, and judgments in order to remove the ambiguity of thought. Perfection of thought can be achieved with the use of critical thinking skills while training of mind needs interaction between literary text and the reader as literature has the capacity to achieve mental traits specified to critical thinking. Accordingly, this report presents a relationship between critical thinking skills and English literature study along with reader response theory techniques considering that without the use of critical thinking skills and reader response theory, study of literature is haphazard hence for the application of reader response theory, literary text is inevitable. In essence, I aim to highlight the effectiveness of critical thinking skills for the study of literature while emphasizing the significance of reader response theory which is also inevitable for the study of literature and for the use of critical thinking skills.</p>

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Biggar, Nigel. "A Christian View of Humanitarian Intervention." Ethics & International Affairs 33, no. 1 (2019): 19–28. http://dx.doi.org/10.1017/s0892679418000886.

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AbstractAs part of a roundtable on “Balancing Legal Norms, Moral Values, and National Interests,” this essay presents a Christian view of how to think coherently about the relationships between those three elements. Christian monotheism entails the view that there is a given moral order or “natural law,” which comprises basic human goods (or universally objective values) and moral rules for defending and promoting them. This natural law precedes all human, positive law. It follows that, while the authority of positive international law is important for the maintenance of the good of social order, it is still penultimate, since it can be trumped by natural law. Moreover, international law's authority is weaker than that of national law, because controversy over its sources gives greater scope for the interpreter's moral and political prejudices to shape its construal. Since the interpretation of international law is subject to diverse construals, occasions arise when its authority is invoked to shield the perpetration of grave injustice. In such circumstances, an appeal to natural law could supply moral justification for humanitarian military intervention, even when it violates the letter of international law. Humanitarian intervention, however, is often criticized for being motivated by national interests. A Christian view that follows Thomas Aquinas, however, does not regard national interests as immoral per se, but recognizes that self-interest can be legitimate, and that a national government has a moral responsibility to promote the legitimate interests of its people.

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PLANTINGA, ALVIN. "Rationality and public evidence: a reply to Richard Swinburne." Religious Studies 37, no. 2 (June 2001): 215–22. http://dx.doi.org/10.1017/s0034412501005613.

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First, my thanks to Richard Swinburne for his probing and thoughtful review of my book Warranted Christian Belief (WCB). His account of the book's mainline of argument is accurate as far as it goes; it does contain an important lacuna, however. The focus of the book is twofold; it is aimed in two directions. First, just as Swinburne says, I argue that there are no plausible de iure objections to Christian belief that are independent of de facto objections; any plausible objection to the rationality of Christian belief, or to its warrant (the property that distinguishes knowledge from mere true belief), or its justification, will either be obviously mistaken or will (as with Freud, and Marx and a thousand others) presuppose one or more de facto objections. This is intended as a contribution to apologetics; it is important, because many or most objections to Christian belief are of just the sort I attempt to discredit. (‘I don't know whether Christian belief is true or not – who could know a thing like that? – but I do know that it is irrational, or unwarranted, or not rationally justified, or…’.) Second (and this is the focus Swinburne fails to mention), I proposed the extended A/C (Aquinas/Calvin) model as, from the perspective of Christian belief, a plausible account of the way in which Christian belief is, in fact, justified, rational and warranted. So the book is aimed in two directions: first towards readers generally, whether Christian believers or not, and second towards Christian believers.

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Kretzmann, Norman. "Infallibility, Error, and Ignorance." Canadian Journal of Philosophy Supplementary Volume 17 (1991): 159–94. http://dx.doi.org/10.1080/00455091.1991.10717266.

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Eleonore Stump argues in her article in this volume that Aquinas’s theory of knowledge is not classical foundationalism, as it has sometimes seemed to be, but, instead, a version of reliabilism. I'm convinced that her thesis is important and well-supported, and it has led me to begin a re-examination of one aspect of Aquinas’s theory of knowledge from the new viewpoint Stump’s work provides. I think the results tend to confirm her account while revealing further details of Aquinas’s reliabilism.My topic is not reliabilism itself. Instead, I am focusing on Aquinas’s account of the reliability of the fundamental operations of the two human cognitive faculties, sense and intellect. Accounts of cognitive reliability have a place in most theories about the justification of belief, of course, and so they are found in more than one sort of epistemology; but reliabilism might be said to need them most.

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Ferry, Leonard. "Bound by the Good." Proceedings of the American Catholic Philosophical Association 92 (2018): 241–60. http://dx.doi.org/10.5840/acpaproc201892110.

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Political authority is not eliminable, even if in a globalizing world order the particulars of its exercise might be undergoing a transformation. What matters to political philosophy is whether or not its existence and exercise can be justified. In this paper I begin by contrasting two paradigmatic approaches to justifications of political authority and political obligation: political naturalism and political voluntarism. Having set the stage for the debate, I connect Aquinas’s account of political authority with the former—though one will not find a full-fledged version of that account in this paper (it appears elsewhere). More importantly, I connect Aquinas’s naturalist defense of political obligation to a non-instrumental account of the common good, though the bulk of the paper deals with what I argue are failed attempts to offer non-naturalist accounts of the common good as alternative natural law defenses of political authority.

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Ribeiro, Mário da Silva, and Victor Sales Pinheiro. "BENS BÁSICOS, MORALIDADE E DIGNIDADE DA PESSOA HUMANA. FUNDAMENTOS DA TEORIA DA LEI NATURAL DE TOMÁS DE AQUINO." Sapere Aude 11, no. 22 (December 22, 2020): 434–53. http://dx.doi.org/10.5752/p.2177-6342.2020v11n22p434-453.

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Neste artigo constam as noções elementares da teoria da lei natural proposta por Tomás de Aquino. Especificamente, analisa-se segundo o método explicativo-compreensivo: 1. O que são bens básicos; 2. O que são princípios práticos básicos; 3. Qual o fundamento da moralidade; 4. Como absolutos morais podem ser conhecidos; e 5. Qual o vínculo entre todos esses pontos e a dignidade humana. Para tanto, são aprofundadas as considerações originariamente dispostas no tópico 3.5 da Dissertação de Mestrado em Direito intitulada Aborto: fundamentos biológico-filosóficos da sua (anti)juridicidade (RIBEIRO, 2019), a qual utiliza como referencial interpretativo do jusnaturalismo tomista os trabalhos desenvolvidos no âmbito da Nova Escola da Lei Natural, sem que isso implique, porém, a reprodução exata das ideias de cada um dos autores que a compõe. A justificativa deste artigo remonta ao necessário avanço de estudos atentos a benefícios autoevidentes que dizem respeito à realização pessoal dos seres humanos. E mais. Devido às lacunas da literatura nacional a nível filosófico-jurídico, tal justificativa remonta também à urgência de se proporcionar aos estudiosos uma visão holística das lições do principal expoente da tradição da lei natural, uma espécie de itinerário auxiliar para a informação e formação intelectual.

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Dos Santos, Evaniel Brás. "Tomás de Aquino e a crítica à cosmologia de Varrão: notas sobre a relação entre anima mundi e idolatria." Revista Ideação 1, no. 40 (December 31, 2019): 38. http://dx.doi.org/10.13102/ideac.v1i40.4391.

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Este estudo apresenta como Tomás de Aquino ao ler a cosmologia de Varrão encontra justificativa cosmológica para o culto da alma do mundo (anima mundi), o que o autor entende como uma prática idolátrica. Para tanto, o texto analisa a articulação tomista entre as noções de divindade, anima mundi e culto. Mais precisamente, é evidenciado que, para Tomás, a forma cósmica não é idêntica com o divino, razão pela qual o culto da anima mundi prestado por Varrão e os romanos se configura como uma falha da razão natural.

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Stacey, Gregory R. P. "Aquinas, Instinct and the “Internalist” Justification of Faith." New Blackfriars, October 22, 2019. http://dx.doi.org/10.1111/nbfr.12499.

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JEFFREY, ANNE. "Is the atonement necessary or fitting?" Religious Studies, October 31, 2019, 1–9. http://dx.doi.org/10.1017/s0034412519000507.

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Abstract In her impressive Atonement, Eleonore Stump claims that her novel Marian theory of the atonement meets a desideratum for a successful theory that Aquinas's theory does not, namely, showing that Christ's passion and death are essential to the solution to the problem of human sin. Here I suggest reasons to side with Aquinas, who says that Christ's suffering and death are not necessary, but merely a fitting way of solving the problem. If the fittingness of Christ's passion and death is a good enough justification for it, we lose a motivation for adopting the Marian theory over the Thomistic one.

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Halili, Halili. "Rekrutmen gubernur dan wakil gubernur D.I Yogyakarta dalam perspektif etika politik." Jurnal Civics: Media Kajian Kewarganegaraan 1, no. 2 (December 31, 2004). http://dx.doi.org/10.21831/civics.v1i2.5715.

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Post implementation of UU No. 22/1999 (revised with UU No. 32/2004) about Local Government, recruitment mechanism of Governor and Vice Governor of D I Yogyakarta is being discussed around public opinions. They are polarized into two main groups; first, a group to agree and support recruitment through decision, and second, to agree and support a conventional mechanism of recruitment used in several provinces, namely election. This paper tries to analyze recruitment of Governor and Vice Governor of DI Yogyakarta on the perspective of political ethics. This perspective of analysis is based on two approaches. The first is formal-juridical approach; it means analysis about recruitment of Governor and Vice Governor of DI Yogyakarta and its congruency with the laws, which are valid. And the second is philosophy of power ethics; it includes resources, legitimacy, and implementation of power. Recruitment mechanism of Governor and Vice Governor of DI Yogyakarta finds legal and juridical justification in the positive laws; they are UUD 1945 (Constitution of RI), UU No. 22/1948, UU No. 3/1950, UU No. 5/1974, UU No. 22/1999, and UU No. 32/2004. In the other hand, according to political ethics of Thomas Aquinas about resources, legitimacy, and implementation of power, resources and legitimacy of power during recruitment of Governor and vice Governor of DIY get the right way in ethics manner. They correlate further with implementation of the power. So that, recruitment of Governor and vice Governor of DIY in perspective of political ethics is not merely matter of feudalism or monarchy, but it relates more with a matter of resources, legitimacy and implementation of power. If the power is correctly implemented, the resources and legitimacy will grow up, so does the contrary.

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Wertz, S. K. "The Origin of the Justification of the Two-Wrongs Argument: A Conjecture." Informal Logic 20, no. 3 (January 1, 2000). http://dx.doi.org/10.22329/il.v20i3.2281.

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Different analyses of two-wrongs reasoning are presented and provide relief for the Groarke, Tindale, and Fisher analysis which is suggestive of the origin of this type of reasoning in Bentham and Mill. Aquinas's doctrine of double effect is entertained as a possible counterexample (which it is not). Two-wrongs reasoning can be either acceptable (reasonable) or unacceptable, and there are conditions that can be laid down for both situations in discourse. A negative version of the utilitarian principle assists us in understanding two-wrongs reasoning in moral contexts.

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Shin, Junhyoung. "St. Thomas Aquinas’s Justifications on the Use ofIcon: Icon, Index, Islam." Journal of Korean Association of Art History Education, no. 22 (August 31, 2008). http://dx.doi.org/10.14769/jkaahe.2008.08.22.43.

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Vidipó, George. "A lança de Aquiles e a opinião pública nos jornais do Rio de Janeiro (1875-1889)." Caminhos da História, July 1, 2021, 174–88. http://dx.doi.org/10.38049/issn.2317-0875v26n2p.174-188.

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O presente artigo investiga como o termo “opinião pública” era empregado nos jornais no último quartel do século XIX. Sua utilização era recorrente na imprensa do Rio de Janeiro, sendo importante como justificativa e autenticidade das críticas, defesas de eventos, na opção política e econômica. A metodologia utilizada nessa pesquisa é da “história dos conceitos”, defendida por Koselleck, na qual define que o conceito reúne em si a diversidade da experiência histórica, assim como a soma das características objetivas teóricas. Usaremos o recorte temporal de 1875 a 1889. O primeiro ano marca o aparecimento do jornal Gazeta de Notícias, defensora da “imprensa neutra”, a folha mais importante do último quartel do século XIX. O segundo ano marca a mudança da forma de governo do Brasil.

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