By Mary M. Keys
Aquinas, Aristotle, and the Promise of the typical strong claims that modern idea and perform have a lot to achieve from attractive Aquinas's normative idea of the typical stable and his means of reconciling faith, philosophy, and politics. analyzing the connection among own and customary items, and the relation of advantage and legislation to either, Mary M. Keys exhibits why Aquinas may be learn as well as Aristotle on those perennial questions. She specializes in Aquinas's Commentaries as mediating statements among Aristotle's Nicomachean Ethics and Politics and, Aquinas's personal Summa Theologiae, displaying how this serves because the lacking hyperlink for greedy Aquinas's realizing of Aristotle's suggestion, on the subject of Aquinas's personal thought of perspectives. Keys argues provocatively that Aquinas's Christian religion opens up new panoramas and probabilities for philosophical inquiry and insights into ethics and politics. Her booklet indicates how non secular religion might help sound philosophical inquiry into the basis and correct reasons of society and politics.
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Additional info for Aquinas, Aristotle, and the Promise of the Common Good
As a political matter, these new interventions in the debate were more likely to be listened to and less likely to be answered eﬀectively in the new atmosphere that the events of September 11 created than they were in the old atmosphere. But again this tells us nothing about justiﬁcation; only about dialectical eﬀect. ) If ‘striking a new balance’ refers only to a change in the political dynamics—what works now as political rhetoric—then it doesn’t help us very much with the proposition that an adjustment in our civil liberties is appropriate.
Iv) Real versus symbolic consequences. Though talk of adjusting the balance sounds like hard-headed consequentialism, it often turns out that those who advocate it have no idea what diﬀerence it will actually make to the terrorist threat. Accordingly we must subject these balancing arguments to special scrutiny to see how far they are based on fair estimates of actual consequences and how far they are rooted in the felt need for reprisal, or the comforts of purely symbolic action. I will discuss these concerns, one by one, in more detail in sections 4 through 7 of this chapter and I will try to show how they might apply to various issues of civil liberties.
It assumes that even though there are good reasons for protecting civil liberties, civil liberties must give way if the reasons in their favor remain the same while something is added to the reasons on the other side. But this may be misleading; for in certain contexts, it is not always appropriate to relate reasons to one another in this simple additive way. Consider—as an analogy—the reasons associated with promisekeeping. , then I may not accept an invitation to lunch with a colleague at that time.
Aquinas, Aristotle, and the Promise of the Common Good by Mary M. Keys