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ISBN:0521153425
Author: John Bowlin
ISBN13: 978-0521153423
Title: Contingency and Fortune in Aquinas's Ethics (Cambridge Studies in Religion and Critical Thought)
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Language: English
Category: Religious Studies
Publisher: Cambridge University Press; Reissue edition (June 10, 2010)
Pages: 250

Contingency and Fortune in Aquinas's Ethics (Cambridge Studies in Religion and Critical Thought) by John Bowlin



Start by marking Contingency and Fortune in Aquinas's Ethics (Cambridge Studies in Religion and Critical Thought) as Want to Read: Want to Read savin. ant to Read. Since contingencies are fortune's effects, Aquinas insists that fortune makes Bowlin argues that the strength of Aquinas' moral theology is his assumption about our common lot: the good we desire is difficult to know and to will, particularly because of contingencies of various kinds-within ourselves, in the ends and objects we pursue, and in the circumstances of choice. Since contingencies are fortune's effects, Aquinas insists that fortune makes good choice difficult.

In this study John Bowlin argues that Aquinas's moral theology receives much of its character and content from an assumption about our common lot: the good we desire is difficult to know in particular, and difficult to will even when it is known, because of contingencies of various kinds - within ourselves, in the ends and objects we pursue, and in the circumstances of choice. Since contingencies are fortune's effects, Aquinas also assumes that it is fortune that makes good choice difficult.

FREE Shipping On Qualifying Offers. Bowlin Argues That The Strength Of Aquinas' Moral Theology Is His Assumption About Our Common Lot: The Good We Desire Is Difficult To Know And To Will Jan 4th, 2019. F10: Contingencies, Subsequent Events Flashcards Quizlet. F10: Contingencies, Subsequent Events.

Contingency and fortune in Aquinas's ethics Close. 1 2 3 4 5. Want to Read. Are you sure you want to remove Contingency and fortune in Aquinas's ethics from your list? Contingency and fortune in Aquinas's ethics. Published 1999 by Cambridge University Press in Cambridge, New York. Includes bibliographical references (p. 222-231) and index. Cambridge studies in religion and critical thought ;, 6.

Series: Cambridge Studies in Religion and Critical Thought. Bowlin explores Aquinas' treatment of virtue, agency, and happiness in this context, and places him more precisely in the history of ethics, among Aristotle, Augustine, and the Stoics. Library descriptions.

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Bowlin argues that the strength of Aquinas' moral theology is his assumption about our common lot: the good we desire is difficult to know and to will, particularly. Home All Categories Religion & Spirituality Books Theology Books Contingency and Fortune in Aquinas's Ethics. ISBN13: 9780521153423. Contingency and Fortune in Aquinas's Ethics. Catholicism Christian Books & Bibles Christianity Education & Reference Ethics Ethics & Morality History & Surveys Humanities Medieval Thought Philosophy Politics & Social Sciences Reference Religion Religion & Spirituality Religious Studies Saints Textbooks Theology. More by John R. Bowlin. Tolerance Among the Virtues.

Cambridge: Cambridge University Press, 1999. Reason: Aristotle, Action, and Prudence in Aquinas, Pamela Hall's Narrative and the Natural Law: An Interpretation of Thomistic Ethics-that have become mainstays in reading and construing the ethical thought of St. Thomas in our contemporary setting. That is, the book is in large measure an effort in Thomistic interpretation, but one that is as much influenced by our contemporary collaborative effort to make Thomas's ethics applicable to modern circumstances as it is influenced by received canons of interpretation of medieval texts. In this case it is fair to say that the work's interpretive trajectory has been set primarily by contemporary concernsin the philosophical community and secondarily by the direction Thomas himself placed upon his ethical teaching.

Bowlin argues that the strength of Aquinas' moral theology is his assumption about our common lot: the good we desire is difficult to know and to will, particularly because of contingencies of various kinds--within ourselves, in the ends and objects we pursue, and in the circumstances of choice. Since contingencies are fortune's effects, Aquinas insists that fortune makes good choice difficult. Bowlin explores Aquinas' treatment of virtue, agency, and happiness in this context, and places him more precisely in the history of ethics, among Aristotle, Augustine, and the Stoics.
Reviews: 2
Rare
Absolutely stunning book ... recommended to both traditional readers of Aquinas and those riding the wave of Neo-Thomism from analytic philosophy as a singular achievement. Coupled with Westberg's book for the more fine-grained details, this book provides a remarkable entry point and overview of Aquinas that divorces him from the "top-down" Natural Law theorist interpretation that plagues the study of Aquinas everywhere today. Aquinas is not a theorist who presents virtue as a response to a massive system of natural law that God put into place in the universe as if it were a logical consequence; rather, virtue is for dealing with the contingencies of life, which natural law principles offer no practical guidance towards.
Manona
If you want a better understanding of virtue theory, or ethics in general, this book should definitely be on your reading list. Bowlin argues that Aquinas' view of the virtues is that they are functional in nature--that is, that they help us interact with the world around us and make the right choice in any given situation.

Extremely important to this is the idea that nothing, except God, is good in and of itself, but rather that things are contingently good. That is, what may be good in one case may not be good in another (thus, consider the old dilemma of lying to a killer to save your family). While deontologists and teleologists have spent their time trying to work out some sort of objective methodology to account for such variations, Aristotelians, like Aquinas, can rely on the virtues to help them perceive the right order and respond accordingly.

In light of this, Bowlin does an excellent job defending the fact of contingency in moral issues and its relation to the virtues, especially courage (though the others are not ignored). He also fairly deals with three main objections to his view: whether or not Aquinas actually held it, whether such a view robs life of joy by insisting on constant toil, and whether such a view is inherently unfair since people have different experiences in life and thus different chances at developing the virtues.

In the end, classical Thomists will find a solid defense for their view. Those of Augustinian, Stoic, or Kantian persuasions, and even some Thomists like Geisler who hold to a different interpretation of virtue ethics, will find the arguments worth considering. Highly recommended.