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Journal articles on the topic 'Thomistic morality'

Author: Grafiati
Published: 5 June 2025
Last updated: 2 August 2025

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1

Simpson, Daniel J. "Reframing Aquinas on Art and Morality." American Catholic Philosophical Quarterly 92, no. 2 (2018): 295–311. http://dx.doi.org/10.5840/acpq2018313147.

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Can a work of art be defective aesthetically as art because it is defective morally? Étienne Gilson and Jacques Maritain both develop Thomistic accounts of the arts based on Aquinas’s distinction between the virtues of art and prudence, but they answer this question differently. Although their answers diverge, I will argue that both accounts make a crucial assumption about the metaphysics of goodness that Aquinas denies: that moral and aesthetic goodness are distinct species, not inseparable modes, of metaphysical goodness. I propose a new way to develop a Thomistic account of the arts that be
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2

Pouivet, Roger. "Moral and Epistemic Virtues: A Thomistic and Analytical Perspective." Forum Philosophicum 15, no. 1 (2010): 1–15. http://dx.doi.org/10.35765/forphil.2010.1501.01.

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The article elaborates on the concept of ethics, noting the contrasting definitions of morality virtue-based and rule-based ethics. It highlights the related distinction between virtue epistemology and rule epistemology, stating that the main difference lies in the appreciation of the ethics of belief by either discipline. It also discusses the claim by philosopher Linda Zagzebski that epistemology is a branch of ethics, focusing on the contrary arguments including the perspectives of Saint Thomas Aquinas.
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3

Satya, Nilayam Research Institute of Philosophy &. Culture. "An African Perspective on Aristotelian-Thomistic Ethics-Response to Contemporary Moral Crises." Satya Nilayam Chennai Journal of Intercultural Philosophy 15 (June 5, 2009): 118–36. https://doi.org/10.5281/zenodo.12736982.

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Our contemporary world is engulfed by persistent crises in morality. Evidence of serious moral problems is discernible in many facets of life: in political conflicts and wars, in the breakdown of family structures and values, in drug abuse, in permissive lifestyle, in abusive use of the environment,
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4

Whitworth, Amy F. "Book Review: The Perspective of Morality: Philosophical Foundations of Thomistic Virtue Ethics." Theological Studies 72, no. 4 (2011): 925–26. http://dx.doi.org/10.1177/004056391107200436.

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5

Marek Wierzbicki, Alfred. "The person, human action and morality as seen in the personalist philosophy of Karol Wojtyla." Quién. Revista de filosofía personalista, no. 11 (September 16, 2024): 51–66. http://dx.doi.org/10.69873/aep.i11.112.

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The author of this essay seeks to present the anthropological foundations of personalist ethics in the various works of Karol Wojtyla. On the one hand, the Polish philosopher continues a Thomistic understanding of ethics as practical philosophy, and on the other hand, his understanding of the meaning of practice is deepened in the light of phenomenological insights into human subjectivity due to the analysis of consciousness and self-determination. Phenomenology allows Wojtyla to present personalist ethics as a three-layer synthesis: action, norm, value.
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6

Flannery, Kevin. "The Perspective of Morality: Philosophical Foundations of Thomistic Virtue Ethics by Martin Rhonheimer." Thomist: A Speculative Quarterly Review 77, no. 1 (2013): 135–38. http://dx.doi.org/10.1353/tho.2013.0040.

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7

Torre, Michael D. "What Is the Philosophy of Religion?: A Thomistic Account." Religions 14, no. 2 (2023): 253. http://dx.doi.org/10.3390/rel14020253.

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The article seeks to address and answer two questions: “What is Religion?” and “What is the Philosophy of Religion”? It gives a definition of the first and defends it. It places its arguments on the second in relation to a number of current textbooks on the subject, indicating that its views accord with commonly-recognized concerns, but that these deserve to be ordered a certain way. Specifically, it argues that the whole subject should rightly be divided into two parts (each with proper sub-sections): “Natural Theology” (or God as the Fullness and First Cause of Being) and the “Philosophy of
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8

Cosacchi, D. "The Perspective of Morality: Philosophical Foundations of Thomistic Virtue Ethics. By MARTIN RHONHEIMER. Translated by GERALD MALSBARY." Journal of Theological Studies 63, no. 1 (2012): 412–14. http://dx.doi.org/10.1093/jts/fls032.

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9

Beary, Alina. "Dual Process Theory: A Philosophical Review." American Catholic Philosophical Quarterly 96, no. 2 (2022): 317–44. http://dx.doi.org/10.5840/acpq202221250.

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From experience, we know that some cognitive processes are effortless and automatic (or nearly automatic), while others are hard and deliberate. Dual process (DP) accounts of human cognition explain these differences by positing two qualitatively distinct types of cognitive processes within the human mind—types that cannot be reduced to each other. Because DP constructs are bound to show up in discourse on human cognition, decision-making, morality, and character formation, moral philosophers should take DP accounts seriously. Here, I provide an overview of the current state of DP accounts—the
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10

Mezzalira, João Baptista. "Prudência e amor: Uma hermenêutica da "prudentia" tomista." Brasiliensis 1, no. 2 (2012): 75–94. https://doi.org/10.5281/zenodo.8121856.

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In the analysis of the relation between prudence and love in building of an excellent acting, a certain interpretation of thomistic ethics emerges, displaing a perspective on virtues which evokes the influence of the affective dimension on the dynamics of human action. Consequently, without neglecting the specific role of the right appetite in the configuration of prudential knowledge, it’s possible to verify the way in which the human person is able to take decisions and to act in concrete situations. That also supports an openness in the theological integration of christian prudence, u
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11

Król, Remigiusz. "The Origins of Human Being. A Theory of Animation According to Tadeusz Ślipko." Forum Philosophicum 11, no. 1 (2006): 55–67. http://dx.doi.org/10.35765/forphil.2006.1101.4.

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This article is a discussion of Tadeusz Ślipko’s considerations concerning “the origins of human being” or, in other words, his theory of animation. One of the characteristic features of Ślipko’s Thomistic anthropology is an experimental orientation: i.e. using and referring to the data of the sciences as these relate to material, physical and biological reality. As the starting point of his position he adopts the concept of man: being composed of a material substrate, determined in his human form by the immortal soul as the vital principle of his/her existence. In line with this orientation,
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12

Waleszczyński, Andrzej. "THE KNOBE EFFECT FROM THE PERSPECTIVE OF THOMISTIC ETHICS: THE PROBLEM OF NORMATIVE ORDERS AND COMPETENCES." Studia Philosophiae Christianae 56, S2 (2020): 173–96. http://dx.doi.org/10.21697/spch.2020.56.s2.09.

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This article discusses how to interpret the so-called Knobe effect, which refers to the asymmetry in judgments about the intentionality of the side effects caused by one’s actions. The observed tendency is explained through the “moral undertone” of the actions judged. So far, discussions have mostly been held among philosophers in the analytical tradition, who see the theory of morality largely as an ethics of rules. The analysis developed in this article advances the research carried out so far to include teleological ethics, most notably the tradition of Thomistic ethics. Philosophical discu
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13

Bissex, Michael. "The Objectivity of Ethics." Catholic Social Science Review 24 (2019): 75–89. http://dx.doi.org/10.5840/cssr20192437.

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In 1977, the atheist philosopher J. L. Mackie published the book Ethics: Inventing Right and Wrong. In it, he notably argued that objective ethical standards simply do not exist. He acknowledges that the existence of God would undermine moral skepticism, but assumes an atheistic position, and therefore concludes that objective morality is an intellectual incoherence. The debate, therefore, does not hinge on the existence of God, but rather on whether or not ethics are an objective reality without referring to God as their basis. From the standpoint of Catholic social teaching, the objectivity
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14

Murphy, Mark. "God is Not Best-Acting." Philosophy of Religion: Analytic Researches 6, no. 2 (2022): 39–55. http://dx.doi.org/10.21146/2587-683x-2022-6-2-39-55.

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Richard Swinburne argues that God is a ‘best-acting’ agent, relying upon the thesis that an all-knowing, all-powerful being will be fully motivated to act in accordance with the norms of morality. In God’s Own Ethics, I reject the view that such norms apply to God, offering an alternative account of the norms of divine action. Swinburne offers multiple criticisms of that alternative account: (a) that its claims about divine intention of evil are inconsistent; (b) that it makes obviously false claims about the motivations of a perfect being; (c) that it undermines the prospects of probabilistic
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15

Doyle, John P. "Two Thomists on the Morality of a Jailbreak." Modern Schoolman 74, no. 2 (1997): 95–115. http://dx.doi.org/10.5840/schoolman199774210.

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16

Richards, Michael. "Morality and Biology in the Spanish Civil War: Psychiatrists, Revolution and Women Prisoners in Málaga." Contemporary European History 10, no. 3 (2001): 395–421. http://dx.doi.org/10.1017/s0960777301003046.

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The psychiatric study of women prisoners in the city of Málaga during the Spanish Civil War provides a starting point for a two-part analysis of the gendered tension between biology and morality. First, the relationship of organic psychiatry and bio-typologies to, in turn, liberalism and neo-Thomist Catholicism is discussed. The supposedly ‘biological’ roots of conditions such as hysteria and their link to women's revolutionary behaviour are examined. Second, prison records are used to examine the material conditions of women in the city and the gendered construction of their moral culpability
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17

Salzman, Todd A., and Michael G. Lawler. "Natural Law and Perspectivism: A Case for Plural Definitions of Objective Morality." Irish Theological Quarterly 82, no. 1 (2017): 3–18. http://dx.doi.org/10.1177/0021140016674275.

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This essay is about Catholic theological ethics and an explanation of competing answers to questions raised by Catholic ethicists. The core of the essay is a presentation of the cognitional theory of perspectivism as a counter to the concerns of relativism raised by Popes John Paul II and Benedict XVI. The essay considers the foundational theory of natural law and contrasts its 19th-century neo-Thomist understanding with Aquinas’s own understanding of natural law as reason. As a concrete illustration of the theories of perspectivism and natural law, the essay considers the question of contrace
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18

Levy, Eric P. ""What should we do?": The Predicament of Practical Reason in Hamlet." Renaissance and Reformation 35, no. 4 (1999): 45–62. http://dx.doi.org/10.33137/rr.v35i4.10703.

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Fondamentalement, ce qui se passe dans Hamlet ne concerne ni l'action ni les antécédents de l'action, mais la mise en cause de la doctrine de l'action rationnelle, donc de la raison pratique. La conséquence de cette critique radicale est de réviser la fin des intentions humaines ainsi que les actes intentionnels par lesquels elles sont réalisées. Au moyen d'un processus analogue à la purgation mentionnée par le revenant de son père, Hamlet développe progressivement une moralité qui transcende le modèle aristotélicien et thomiste.
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19

Haegert, Sandy. "An African Ethic for Nursing?" Nursing Ethics 7, no. 6 (2000): 492–502. http://dx.doi.org/10.1177/096973300000700605.

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This article derives from a doctoral thesis in which a particular discourse was used as a ‘paradigm case’. From this discourse an ethic set within a South African culture arose. Using many cultural ‘voices’ to aid the understanding of this narrative, the ethic shows that one can build on both a ‘justice’ and a ‘care’ ethic. With further development based on African culture one can take the ethic of care deeper and reveal ‘layers of understanding’. Care, together with compassion, forms the foundation of morality. Nursing ethics has followed particular western moral philosophers. Often nursing e
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20

Callinicos, Alex. "Materialism and Finitude: Terry Eagleton's Marxism." Theory Now. Journal of Literature, Critique, and Thought 5, no. 2 (2022): 53–68. http://dx.doi.org/10.30827/tn.v5i2.24462.

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 This essay focuses on the change of emphasis–already announced in The Ideology of the Aesthetic (1997) and evident in Sweet Violence (2003)–that took place in Eagleton’s writing at the turn of the century: from showing a historicist scepticism about universals to advocating acknowledgment of human creatureliness (frailty, suffering, death) without which any political project would fail. This change coincided with an approach to a Thomist version of the Christian religion that reflected the influence on Eagleton of his friend the Dominican Herbert McCabe and with a profound
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21

SMYKOWSKI, KRZYSZTOF. "Awareness of man’s duties towards animals in handbooks of moral theology in the late 19th and early 20th centuries." Medycyna Weterynaryjna 76, no. 01 (2020): 6338–2020. http://dx.doi.org/10.21521/mw.6338.

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The aim of this article is to analyze the views on man’s relation to animals in the handbooks of moral theology from the late 19<sup>th</sup> and early 20<sup>th</sup> centuries, which affected theological and moral reflection until the 1970s. Man’s relation to animals is discussed in most of the analyzed studies representing the Alphonsian, Neo-Thomistic and Christocentric currents. The moralists focus primarily on the question of acquiring the ownership right to animals. However, the authors also reflect on animal rights and man’s duties towards other living beings. A
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22

Rassudina, Kateryna. "AXIOLOGICAL CONCEPTS OF 20TH -CENTURY CATHOLIC PHILOSOPHERS: D. VON HILDEBRAND AND T. ŚLIPKO." Sophia. Human and Religious Studies Bulletin 15, no. 1 (2020): 41–44. http://dx.doi.org/10.17721/sophia.2020.15.10.

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Understanding of values and attitude towards them have always been an object of interest for religious thinkers. For many centuries, Catholic moral theology has formed and tried to justify a kind of teaching about absolute and objective values that regulate human behavior. In 20 th century this task did not lose its importance for philosophers who used new methodologies and improved conceptions of personality. D. von Hildebrand and T. Ślipko were among them. The German phenomenologist D. von Hildebrand developed an original conception of three categories of the important, which helped him expl
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23

Lyons, Nathan. "Morality as a cause, not only an effect, of evolution: Thomistic reflections on gene‐culture coevolutionary theory." Heythrop Journal, February 4, 2025. https://doi.org/10.1111/heyj.14397.

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AbstractSome recent philosophical analyses of gene‐culture coevolutionary theory propose that morality is a contributing cause in (and not only an outcome of) human evolution. This paper considers implications of this idea for Thomistic moral theory. According to the coevolutionary account, the social practices of early human communities create selection pressures in favour of pro‐moral adaptations, making the evolution of morality a ‘biocultural’ process in which culture in some respects drives biology. This position chimes with, and indeed advances, some core themes of Thomistic ethics, incl
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24

"The perspective of morality: philosophical foundations of Thomistic virtue ethics." Choice Reviews Online 49, no. 02 (2011): 49–0788. http://dx.doi.org/10.5860/choice.49-0788.

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25

Nicolescu, Emanuel Claudius. "Restoring Virtue, Reclaiming Freedom: A Thomistic Approach to Addiction Recovery." July 23, 2024. https://doi.org/10.5281/zenodo.12801597.

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ABSTRACT: Contemporary counseling for people battling addiction confronts a significant challenge due to the widespread misconceptions regarding morality, rights, and liberties that pervade modern society. This lack of knowledge frequently stems from an inadequate grasp of human psychology. Despite the passage of time, philosophers from ancient Greece and Rome to present-day Thomists have consistently upheld the unity of the human body and mind, with their epistemological frameworks solidly grounded in empirical evidence. For a successful Christian approach to counseling addiction, a correct u
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26

Nicolescu, Emanuel Claudius. "Restoring Virtue, Reclaiming Freedom: A Thomistic Approach to Addiction Recovery." July 23, 2024. https://doi.org/10.5281/zenodo.12801597.

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ABSTRACT: Contemporary counseling for people battling addiction confronts a significant challenge due to the widespread misconceptions regarding morality, rights, and liberties that pervade modern society. This lack of knowledge frequently stems from an inadequate grasp of human psychology. Despite the passage of time, philosophers from ancient Greece and Rome to present-day Thomists have consistently upheld the unity of the human body and mind, with their epistemological frameworks solidly grounded in empirical evidence. For a successful Christian approach to counseling addiction, a correct u
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27

Turk, Boštjan Marko. "The Divine Comedy (Hell) through Aristotelian ethics and Thomistic ontology." Proceedings of the European Academy of Sciences and Arts 3 (September 24, 2024). http://dx.doi.org/10.4081/peasa.35.

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The first part of the Divine Comedy, the Inferno, should be interpreted through the prism of the Aristotelian conception of virtue. Against all expectations, Dante did not base his work on virtue as defined by Catholic morality, which makes his work seem less guided by established principles, even if the ontological essence of the text reflects the Thomistic structure. This is not without consequence. The characters of the Inferno are not approached from the angle of absolute morality, but rather through the accounts of their concrete lives, which Dante narrates and analyses in depth. In this
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28

Virdis, Andrea. "Is it possible to define the nature of medicine? Teleological and phenomenological perspectives on medicine, its ends and its morality." Medicina e Morale 57, no. 4 (2008). http://dx.doi.org/10.4081/mem.2008.275.

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Il presente contributo si offre come un’indagine intorno alle diverse teorie sul fondamento ontologico della pratica medica, secondo due specifiche prospettive che derivano da un approccio teleologico e fenomenologico. L’approccio teleologico muove da un modo aristotelico-tomista di intendere la medicina come un atto diretto ad un fine: questa prospettiva è radicata nell’assunto che esiste un bene inerente alla medicina, tale da definirne il fine proprio. La medicina viene considerata come un’attività intrinsecamente etica, nella quale tecnica e comportamento sono entrambi ordinati in relazion
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29

Virdis, Andrea. "Is it possible to define the nature of medicine? Teleological and phenomenological perspectives on medicine, its ends and its morality." September 21, 2016. https://doi.org/10.4081/mem.2008.275.

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Il presente contributo si offre come un'indagine intorno alle diverse teorie sul fondamento ontologico della pratica medica, secondo due specifiche prospettive che derivano da un approccio teleologico e fenomenologico. L'approccio teleologico muove da un modo aristotelico-tomista di intendere la medicina come un atto diretto ad un fine: questa prospettiva è radicata nell'assunto che esiste un bene inerente alla medicina, tale da definirne il fine proprio. La medicina viene considerata come un'attività intrinsecamente etica, nella quale tecnica e comportamento sono entrambi ordinati in relazion
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