Quodlibet VIII

2019 ◽  
pp. 52-87
Author(s):  
Turner Nevitt ◽  
Brian Davies
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
Divine Nature ◽  
Divine Essence ◽  
The Cross

This chapter presents Thomas Aquinas’s Quodlibet I, which dates from his second Parisian regency (the second time Aquinas functioned as a master in Paris). It contains Aquinas’s answers to questions about God, angels, and human beings. Specifically, the questions deal with God’s divine nature: Did blessed Benedict see the divine essence in his vision of the whole world?; God’s assumed human nature: Was Christ related to the Father and to his mother by one sonship or two? Did Christ die on the cross?; angels: Does an angel’s essence depend upon a bodily place, or is an angel only in a place by virtue of its activity? Can an angel move from place to place without passing through the space in between?; human nature; contrition; confession; relating to clerics; relating to religious; sin; and glory.

scholarly journals Why Catholic Theology Needs Metapshysics: A Christological Perspective

2020 ◽  
Vol 13 (2) ◽  
pp. 41-62
Author(s):  
Thomas Joseph White
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
Divine Nature ◽  
Catholic Theology ◽  
Human Reason ◽  
Son Of God ◽  
The One ◽  
Human Intellect ◽  
To Receive ◽  
The Church

The Chalcedonian confession of faith asserts that Christ is one person, the Son of God, subsisting in two natures, divine and human. The doctrine of the communication of idioms is essential to the life and practices of the Church insofar as we affirm there to be properties of deity and humanity present in the one subject, the Word made flesh. Such affirmations are made without a confusion of the two natures or their mutually distinct attributes. The affirmation that there is a divine and human nature in Christ is possible, however, only if it is also possible for human beings to think coherently about the divine nature, analogically, and human nature, univocally. Otherwise it is not feasible to receive understanding of the divine nature of Christ into the human intellect intrinsically and the revelation must remain wholly alien to natural human thought, even under the presumption that such understanding originates in grace. Likewise we can only think coherently of the eternal Son’s solidarity with us in human nature if we can conceive of a common human nature present in all human individuals. Consequently, it is only possible for the Church to confess some form of Chalcedonian doctrine if there is also a perennial metaphysical philosophy capable of thinking coherently about the divine and human natures from within the ambit of natural human reason. This also implies that the Church maintains a “metaphysical apostolate” in her public teaching, in her philosophical traditions, as well as in her scriptural and doctrinal enunciations.

Quodlibet X

2019 ◽  
pp. 127-157
Author(s):  
Turner Nevitt ◽  
Brian Davies
Keyword(s):  
Young People ◽  
Human Nature ◽  
Religious Life ◽  
The Body ◽  
Human Beings ◽  
Divine Nature ◽  
Sacred Scripture

This chapter presents Thomas Aquinas’s Quodlibet III, which dates from his second Parisian regency (the second time Aquinas functioned as a master in Paris). It contains Aquinas’s answers to questions about God, angels, human beings, and purely bodily creatures. Specifically, the questions deal with: God’s divine nature; God’s assumed human nature; angels; teachers of sacred scripture; becoming a religious: Is it permissible to lead young people to enter the religious life through the obligation of an oath or vow?; being a religious: Can religious (who ought not to have anything of their own either alone or together) give alms from the things that other people give them as alms?; relating to the laity; the soul’s substance; the soul’s knowledge; the soul’s punishment; the body; conscience; penance; and purely bodily creatures.

Persons Together

2018 ◽  
Author(s):  
Alan L. Mittleman
Keyword(s):  
Human Nature ◽  
Well Being ◽  
Image Of God ◽  
Jewish Tradition ◽  
The Political ◽  
Human Beings ◽  
Human Flourishing ◽  
Political Dimensions ◽  
Market Relations ◽  
The Image Of God

This chapter moves into the political and economic aspects of human nature. Given scarcity and interdependence, what sense has Judaism made of the material well-being necessary for human flourishing? What are Jewish attitudes toward prosperity, market relations, labor, and leisure? What has Judaism had to say about the political dimensions of human nature? If all humans are made in the image of God, what does that original equality imply for political order, authority, and justice? In what kinds of systems can human beings best flourish? It argues that Jewish tradition shows that we act in conformity with our nature when we elevate, improve, and sanctify it. As co-creators of the world with God, we are not just the sport of our biochemistry. We are persons who can select and choose among the traits that comprise our very own natures, cultivating some and weeding out others.

Wer täuscht wen?

2016 ◽  
Vol 2016 (1) ◽  
pp. 83-100
Author(s):  
Daniel Strassberg
Keyword(s):  
Human Nature ◽  
The Self ◽  
Narrative Approach ◽  
Human Beings ◽  
Narrative Context ◽  
Everyday Knowledge

The insight that human beings are prone to deceive themselves is part of our everyday knowledge of human nature. Even so, if deceiving someone means to deliberately misrepresent something to him, it is difficult to understand how it is possible to deceive yourself. This paper tries to address this difficulty by means of a narrative approach. Self-deception is conceived as a change of the narrative context by means of which the same fact appears in a different light. On these grounds, depending on whether the self-deceiver adopts an ironic attitude to his self-deception or not, it is also possible to distinguish between a morally inexcusable self-deception and a morally indifferent one.

Circumscription

2018 ◽  
Author(s):  
Torstein Theodor Tollefsen
Keyword(s):  
Human Nature ◽  
Divine Nature ◽  
Modern Term

The concept of circumscription is central to the iconoclast argument against the icons: if the icon is a true image of Christ, it must represent his divine as well as his human nature. If it cannot do that, the image is an idol. The divine nature is uncircumscribed, therefore an image cannot be made of it. This is the challenge Theodore tries to counter. He develops a detailed Christological position in order to show that Christ somehow must appear in this world in a concrete (circumscribed) and visible form. The chapter presents an interpretation of both iconoclast Christology and Theodore’s Christology. Theodore manages to define his Christological position in such a way that he can show how Christ may be a subject of painting. The concepts of the eidos (appearance) and likeness allow Theodore to work out a doctrine of painting that is almost phenomenological, to use a modern term.

On the Harm of Genocide

2018 ◽  
Vol 22 (1) ◽  
pp. 31-49
Author(s):  
Paul Kucharski
Keyword(s):  
Human Nature ◽  
The State ◽  
Human Condition ◽  
Human Beings ◽  
Community Or ◽  
The World ◽  
Scholarly Discussion ◽  
Insight Into ◽  
Individual Human ◽  
The Human Condition

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves.

Naturalism and Skepticism in the Philosophy of Hume

2014 ◽  
Author(s):  
Barry Stroud
Keyword(s):  
Everyday Life ◽  
Human Nature ◽  
Naturalistic Study ◽  
Human Beings

Hume takes his “naturalistic” study of human nature to show that certain general “principles of the imagination” can explain how human beings come to think, feel, believe, and act in all the ways they do independently of the truth or reasonableness of those responses. This appears to leave the reflective philosopher with no reason for assenting to what he has discovered he cannot help believing anyway. Relief from this unacceptably extreme skepticism is found in acknowledging and acquiescing in those forces of “nature” that inevitably overcome the apparent dictates of “reason” and return the philosopher to the responses and beliefs of everyday life. Living in full recognition of these forces and limitations is what Hume means by the “mitigated scepticism” he accepts.

Legalism and Humankind

1992 ◽  
Vol 9 (2) ◽  
pp. 190-208
Author(s):  
Frank I. Michelman
Keyword(s):  
Human Nature ◽  
Social Institutions ◽  
The Other ◽  
Human Beings ◽  
Moral Theories ◽  
Human Good ◽  
Good For ◽  
Normative Argument

Prescriptive political and moral theories contain ideas about what human beings are like and about what, correspondingly, is good for them. Conceptions of human “nature” and corresponding human good enter into normative argument by way of support and justification. Of course, it is logically open for the ratiocinative traffic to run the other way. Strongly held convictions about the rightness or wrongness, goodness or badness, of certain social institutions or practices may help condition and shape one's responses to one or another set of propositions about what people are like and what, in consequence, they have reason to value.

scholarly journals VISÕES DE ALTERIDADE E EXPERIÊNCIA DOCENTE

2019 ◽  
Vol 10 (1) ◽  
pp. 147
Author(s):  
Rosângela Tenório de Carvalho
Keyword(s):  
Human Nature ◽  
Cultural Difference ◽  
Power Relations ◽  
Teaching Experience ◽  
The Other ◽  
Human Beings

Este artigo tem como objeto o discurso sobre alteridade em articulação com experiência docente. Pretende-se dar visibilidade à expressão material, conceitual e pedagógica desse discurso em suas relações. A reflexão está sustentada nos estudos pós-colonialistas e pós-estruturalistas. Problematiza-se a interpretação da alteridade como uma possibilidade de acessar a experiência do outro, sentir como o outro em sua essencia, pois entende-se que não há uma natureza humana, mas, sim, humanos produzidos culturalmente e linguisticamente. O enfoque recai sobre a alteridade como uma relação de interdependência permeada por relações de poder, a versão da afirmação da diferença e a dignidade nas relações. AbstractThis article has as its object the discourse on otherness in articulation with teaching experience. It is intended to give visibility to the material, conceptual and pedagogical expression of this discourse in their relations. The reflection is sustained in postcolonialist and poststructuralist studies. The interpretation of otherness as a possibility to access the experience of the other is problematized, to feel as the other in its essence, because is understood that there is no human nature, but human beings produced culturally and linguistically. He focus is on otherness as a relation of interdependence permeated by power relations, the version of affirmation of difference and dignity in relationships.KeywordsOtherness; Cultural difference; Teaching.

scholarly journals The “A-theist” Christ

Kairos ◽  
2021 ◽  
Vol 15 (2) ◽  
pp. 195-205
Author(s):  
Teofil Stanciu
Keyword(s):  
Human Nature ◽  
Present Article ◽  
The Other ◽  
Secular World ◽  
The Cross ◽  
The Way

For Metropolitan Anthony Bloom, the kenosis of Christ climaxes with his God-forsakenness on the cross. It is this aspect of kenosis that the present article tries to explore and build upon. One key element will be the meaning of the concept of “a-theist” Christ – coined by Bloom – and how this status of the incarnated Son can function as a basis for our identification and solidarity with today’s atheists. By the way of kenosis, the incarnation brings together in one hypostasis the divine and human nature. This reality endowed both our nature and created order with significant dignity. This paper explores the possibilities from this dignity and how it can serve as a bridge for dialogue with humanists and materialists. As Bloom suggests, this can open the discussion towards the secular world and Christians could take some responsibility for the process of secularization. The objective of this article is to demonstrate that Anthony Bloom’s controversial idea of “a-theist” Christ can become a connection point with the other and a mirror in which western Christians might look at some of their anthropological shortcomings that hamper their solidarity and dialogue with those who do not share the faith in God.

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