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Displaying: 71-80 of 2462 documents


session v: thomism
71. Proceedings of the American Catholic Philosophical Association: Volume > 89
Domenic D’Ettore A Thomist Re-consideration of the Subject Matter of Metaphysics: Chrysostom Iavelli on What is Included in Being as Being
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Catholic Philosophy has long acknowledged the primary place of Metaphysics, and a primary question of metaphysicians is “what is Metaphysics about?” This paper engages this primary metaphysical question through the lens of Scholastic dispute over the adequate subject matter of Metaphysics. Chrysostom Iavelli defended the position that the subject of Metaphysics is real being common to God and creatures against the position of his predecessor Dominic Flandrensis who had argued that it is categorical being to the exclusion of uncreated being. I find Flandrensis’s position represented in the writings of notable contemporary Thomists, but not Iavelli’s. This paper, offers a sixteenth-century Thomist’s position on the subject matter of Metaphysics as a challenge to current Thomist consensus. It attempts to prompt a re-investigation of the reasons behind the current consensus both as a philosophical position and as an interpretation of St. Thomas Aquinas.
session vi: philosophy of the human person
72. Proceedings of the American Catholic Philosophical Association: Volume > 89
Mark K. Spencer Created Persons are Subsistent Relations: A Scholastic-Phenomenological Synthesis
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The recent Catholic philosophical tradition on the human person has tried to articulate the irreducibility of the human person to anything non-personal, and to synthesize all of the best of what has been said on the human person. Recently, a debate has arisen regarding the concrete existence and relationality of persons. I analyze these debates, and show how both sides of these debates can be synthesized into a view on which human persons are both subsistent beings and identical to certain relations. First, I examine those strands of recent Catholic tradition that defend the concreteness and relationality of the person, drawing on some Existential Thomists and phenomenologists; in connection with this, I consider the ideas of the beauty and mysterium of persons. Second, I examine the opposing view, drawing on some traditional Thomists and personalists. Finally, I show how the scholastic notion of transcendental relations can reconcile these views.
73. Proceedings of the American Catholic Philosophical Association: Volume > 89
Chad Engelland How Must We Be for the Resurrection to Be Good News?
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While the promise of the resurrection appears wonderful, it is also perplexing: How can the person raised be one and the same person as the one that dies? And if the raised person is not the same, why should any of us mortals regard the promise of the resurrection as good news? In this paper, I articulate the part-whole structure of human nature that supports belief in the sameness of the resurrected person’s identity and the desirability of the resurrection: (1) the immaterial core of the person must survive the destruction of the body; (2) the person must nonetheless be incomplete apart from the body; and (3) the personal core must be the source for the personal identity of the resurrected body. In light of these criteria, I conclude by arguing that survivalism rather than corruptionism is the more compelling account of death and resurrection present in the thought of St. Thomas Aquinas.
session vii: ethics and politics
74. Proceedings of the American Catholic Philosophical Association: Volume > 89
Shawn Floyd Violence and the Obligations of Charity
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According to one interpretive strand of the Christian moral tradition, charity requires complete renunciation of violence in all its forms. One should not summarily dismiss this view as extreme or unrepresentative of Christian teaching. After all, sacred Scripture urges us to love our neighbors (including our enemies) and repudiate wanton aggression, hatred, and personal reprisals. Yet while charity would have us disavow all varieties of malicious acts and urges, it is not obvious that it forbids using potentially lethal force. Relying on insights from Aquinas, I argue that charity may not only permit but require such force in order to combat the cruelty and aggression directed at our beloved or those in our care.
75. Proceedings of the American Catholic Philosophical Association: Volume > 89
Peter Karl Koritansky A Thomistic Analysis of the Hart-Fuller Debate
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In 1958, the Harvard Law Review published a now-famous debate between H. L. A. Hart and Lon Fuller regarding the proposed connection between law and morality. Whereas Hart defended a broadly positivist conception of law, Fuller advanced a kind of natural law theory that has greatly influenced judicial interpretation in the United States. This paper examines the debate and provides a commentary in light of the natural law theory of Thomas Aquinas. Whereas it is not surprising that Aquinas would reject the central tenets of Hart’s positivism, it also appears he would have deep misgivings about the position defended by Professor Fuller, and particularly Fuller’s understanding of how laws should be interpreted in light of morality.
session viii: catholic philosophy and education
76. Proceedings of the American Catholic Philosophical Association: Volume > 89
Steven Baldner Descartes as Catholic Philosopher and Natural Philosopher
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A Catholic philosophy requires an account of God as the first cause of all being. Descartes provides this, but he does so at a high price, for his Creator of ontologically and causally independent moments of creaturely existence precludes all secondary causes. Descartes’s philosophy thus results in occasionalism, which I try to show is the unhappy result of errors in natural philosophy concerning material forms and duration. Suarez provides a contrasting scholastic account of creation, showing how novel, and problematic, Descartes’s position is.
77. Proceedings of the American Catholic Philosophical Association: Volume > 89
Melissa Moschella Is Mandatory Autonomy Education in the Best Interests of Children?
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In this paper I argue that liberal proponents of mandatory autonomy education tend to overlook or underestimate the potential threats that such an education poses to the overall well-being of children (including, ironically, threats to the development of genuine autonomy). They do so by paying insufficient attention to the importance of moral virtue as a constitutive element of and precondition for genuine autonomy, and by failing to recognize how the development and consolidation of moral virtue may be undermined by the sort of autonomy education they recommend. I develop my argument through engagement with the work of Eamonn Callan and Ian MacMullen, drawing on Aristotelian ethics to highlight the shortcomings in their accounts.
acpa reports and minutes
78. Proceedings of the American Catholic Philosophical Association: Volume > 89
Mirela Oliva Minutes of the 2015 Executive Council Meeting
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79. Proceedings of the American Catholic Philosophical Association: Volume > 89
Mirela Oliva Secretary’s Report (2014–2015)
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80. Proceedings of the American Catholic Philosophical Association: Volume > 89
Treasurer’s Report (2014)
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