Aristotle + God

900 1300

Al-Farabi

Al-Ghazali801-873 CEAl- Kindi

2

870-950 CE

1058-1111 CE

Averroes1126-1198 CE

Avicenna980-1037 CE

Anselm1038-1109 AD

Aquinas1225-1274 AD

Ockham1287-1347 AD

*All images link to scholarly articles

1138-1204 AD

Maimonides

Thomas Aquinas (1225-1274)

Aquinas was dubbed “the dumb ox” by his fellow students, for being large and quiet. He was apparently quiet because he was busy thinking; he became the Catholic church’s top theologian, a title he still holds today, without dispute.

Aquinas’s major work, the Summa Theologica, is divided into 4 parts.

Prima Pars (1st Part) Existence and Nature of God

Prima Secundae (1st Part of the 2nd Part) Happiness, Psychology, Virtues, Law (Human, Natural, Divine)

Secunda Secundae (2nd Part of the 2nd Part) The virtues in detail

Tertia Pars (3rd Part) Christian Doctrine

During the Middle Ages, many of Aristotle’s works were lost to Western Europe, beginning in the first few centuries AD.

Aquinas merged Aristotle with Christianity after the recovery of his philosophy via Muslim scholars in the 12th and 13th century.

The ‘purposiveness’ or ‘end-directedness’ of nature in Aristotle is identified by Aquinas with God’s purposes.

God’s commands determine what is ‘lawful’ in ‘Natural Law’.

Viewed from God’s perspective, humans participate in the Eternal Law, which is God’s eternal plan— “A law is a rule of action put in place by someone who has care of the community” –Mark Murphy

Human nature determines what is ‘natural’ in ‘Natural Law’.

Viewed from the human perspective, the principles of natural law are knowable by human nature and are structured to aid in furthering individual and communal goods.

Aquinas’s first principle of morality is: Good should be done, and evil avoided

We are by nature inclined toward the Good, according to Aquinas, but we cannot pursue the good directly because it is abstract—we must pursue concrete goods which we know immediately, by inclination. Those goods are: Preservation of life Procreation Knowledge Society Reasonable Conduct

Aquinas, then, has a value-based ethical theory. The rightness or wrongness of particular actions is determined by how those actions further or frustrate the goods.

Certain ways of acting are “intrinsically flawed” or “unreasonable” responses to these human goods.

Like Aristotle, Aquinas seems sure there can be no formula provided to determine what action is right or wrong in all particular cases.

Prudence (practical wisdom) is required for the most part, if not always, to determine if a given act is intrinsically flawed or not.

Murphy provides a nice account of how acts can be intrinsically flawed or unreasonable:

Aquinas does not obviously identify some master principle that one can use to determine whether an act is intrinsically flawed … though he does indicate where to look -- we are to look at the features that individuate acts, such as their objects …, their ends …, their circumstances …, and so forth. An act might be flawed through a mismatch of object and end -- that is, between the immediate aim of the action and its more distant point. If one were, for example, to regulate one's pursuit of a greater good in light of a lesser good -- if, for example, one were to seek friendship with God for the sake of mere bodily survival rather than vice versa -- that would count as an unreasonable act. An act might be flawed through the circumstances: while one is bound to profess one's belief in God, there are certain circumstances in which it is inappropriate to do so…. An act might be flawed merely through its intention: to direct oneself against a good -- as in murder …, and lying …, and blasphemy … -- is always to act in an unfitting way. –Mark Murphy http://plato.stanford.edu/entries/natural-law-ethics/

Is an action ever intrinsically flawed because it fails to maximize goodness? Murphy, again:

His natural law view understands principles of right to be grounded in principles of good; on this Aquinas sides with utilitarians, and consequentialists generally, against Kantians.  But Aquinas would deny that the principles of the right enjoin us to maximize the good -- while he allows that considerations of the greater good have a role in practical reasoning, action can be irremediably flawed merely through (e.g.) badness of intention, flawed such that no good consequences that flow from the action would be sufficient to justify it -- and in this Aquinas sides with the Kantians against the utilitarians and consequentialists of other stripes. –Mark Murphy http://plato.stanford.edu/entries/natural-law-ethics/

Must prudence determine the right action in every situation, or are there at least some universal general rules that are always valid or correct?

And while Aquinas is in some ways Aristotelian, and recognizes that virtue will always be required in order to hit the mark in a situation of choice, he rejects the view commonly ascribed to Aristotle (for doubts that it is Aristotle's view; see Irwin 2000) that there are no universally true general principles of right. –Mark Murphy http://plato.stanford.edu/entries/natural-law-ethics/

Title Slide: Library, St. Paul’s College, Washington, D.C. http://www.flickr.com/photos/lricecsp/2365699386

The Sun The Good

http://www.boisestate.edu/people/troark/didactics/ancient/materials/Line_Sun.pdf

is…that makes…to the …through the power of…by providing …

an intelligible objectobjects intelligiblesoulunderstandingtruth

a visible objectobjects visibleeyesightlight

The tree above is the visible object, the Forms (Universals) are the intelligible objects that the Good shines on. Both the Sun and the Good create their objects.

The Good

Mind

Analogy of the Sun

The Good

Substance Quality Place Position Action

Quantity Relation Time Possession Passion

as a transcendental property

Socrates is white

is one is a friend to Plato

is in Athens

it is noon

is seated

has a toga

is speaking

is being spoken to

Is it odd that ‘good’ can be predicated in any of the 10 categories?

God = Being = The GoodAngelsHumansAnimalsPlantsRocksMudNothingness

The Great Chain of Being

Actuality

Potentiality

Aquinas gets the chain from Plotinus (his student, Porphyry), Augustine, Boethius, Pseudo-Dionysius the Areopagite, and others,

and adds to it