About St. Thomas Aquinas, Pope John XXII said: “A man can derive more profit in a year from his books than from pondering all his life the teaching of others.” And Pope Pius XI added: “We now say to all who are desirous of the truth: ‘Go to St. Thomas.’ ” But when we do go to Thomas – when we open his massive Summa Theologica or another of his works – we’re quickly overwhelmed, even lost. If we find him (...) hard to read, how can we even begin to “think like Aquinas?” Now comes Kevin Vost — the best-selling author of The One-Minute Aquinas — armed with a recently rediscovered letter St. Thomas himself wrote – a brief letter to young novice monk giving practical, sage advice about how to study, how to think, and even how to live. In this letter written almost 800 years ago, St. Thomas reveals his unique powers of intellect and will, and explains how anyone can fathom and explain even the loftiest truths. Vost and St. Thomas will teach you how to dissect logical fallacies, heresies, and half-truths that continue to pollute our world with muddy thinking. Best of all, you’ll find a fully-illustrated set of exercises to improve your intellectual powers of memory, understanding, logical reasoning, shrewdness, foresight, circumspection, and practical wisdom. You’ll also learn: The four steps to training your memoryHow to know your mental powers – and their limitsWhy critical thinking alone is insufficient for reaching the truthTwenty common fallacies – and how to spot themThe key to effectively reading any bookHow to set your intellect free by avoiding worldly entanglementsHow to commit key truths to memory Pius XI called St. Thomas Aquinas the “model” for those who want to “pursue their studies to the best advantage and with the greatest profit to themselves.” Leo XIII urged us all to “follow the example of St. Thomas.” Over the centuries, dozens of other popes have praised him. Surely it is time to listen to these good men, time to “go to Thomas,” to learn to think like him, and, yes, even to live like him. (shrink)

One of the most distinctive rituals of Roman imperial accession was the adlocutio, the speech delivered by the new emperor to a military assembly, which can be documented from the first to the fifth centuries a.d. This article seeks to explain the extraordinary endurance of this neglected genre of speech by examining its origins, setting and content. After outlining the unusual nature of the accession adlocutio when set against both earlier and contemporary Mediterranean practice, the first half of this article (...) traces its origins to the military culture of the late Roman Republic. In particular, the adlocutio is related to two other rituals which rose to new prominence in the era of the Civil Wars: the acclamation of the victorious general as imperator and the granting of military gifts. In the second part of this article, the setting for the typical adlocutio of the Imperial era is discussed using the often-problematic evidence of our ancient historical sources. The content of the speech itself is then reconstructed primarily through a close reading of our one surviving example, the brief address of Leo I preserved by Peter the Patrician. Finally, the evidence for the origins and content of the speech are brought together in an argument for the speech's survival as a useful tool for emperors seeking to establish a permanent bond with the soldiers they commanded. (shrink)

The Problem of Heavenly Freedom explores the tension between the concept of free will and the absence of sin in heaven, challenging traditional notions of moral freedom. This paper examines James Sennett’s solution, known as “proximate compatibilism,” which argues that heavenly freedom can coexist with a form of determinism based on the moral character developed through earthly choices. Sennett contends that true freedom does not require the potential for evil but instead reflects the ability to act in accordance with one’s (...) highest good. Building on Sennett’s framework, Timothy Pawl and Kevin Timpe offer an extension that incorporates libertarian freedom, suggesting that moral perfection enhances rather than diminishes free will by allowing individuals to choose among various good actions that reflect their alignment with divine goodness. The paper also addresses potential objections, such as the concern that this view undermines significant moral freedom and the role of divine grace, providing rebuttals that highlight the transformative power of character and the synergistic relationship between human choice and divine assistance. By redefining the nature of free will in the context of heavenly existence, this paper presents a compelling argument that true freedom is realized through the alignment of the will with moral perfection, offering a deeper understanding of human destiny and the ultimate purpose of spiritual growth. (shrink)

We thank Leo Lam and Taylor Nichols for their response1 to our paper ‘COVID-19 vaccine boosters for young adults: a risk–benefit assessment and ethical analysis of mandate policies at universities’.2 In our paper, we demonstrate that the risk–benefit calculus to mandate boosters for young adults aged 18–29 is a net risk intervention. The authors assert that we have made three inappropriate comparisons of benefits versus risks of the mRNA vaccine booster dose in this age group. We provide our response to (...) each below. We erred on the side of overestimating benefits of the booster dose against severe COVID-19 in this age group and still found net harms to outweigh net benefits. The conclusion of our paper holds, and university booster mandates for young people were—and remain—unethical. For the first comparison, we weighed predicted hospitalisations prevented by one booster dose of BNT162b2 with vaccine-associated SAEs from the manufacturer’s randomised trial (3/5055).3 We found that the rate of expected SAEs would outweigh the benefits of the booster against hospitalisation by at least 18-fold. Lam and Nichols suggest that this was an inappropriate comparison, as not all SAEs result in hospitalisation. However, the definition of SAE as used in the trial included death, hospitalisation, disability, permanent damage, life-threatening event or condition, which required medical or surgical intervention to prevent a serious outcome.4 While all comparisons include some degree of incommensurability, comparing these SAEs with hospitalisations prevented by the booster is more reasonable than Lam and Nichols’ suggestion of comparing SAEs to infections prevented. The COVID-19 infection hospitalisation risk in this age group was <0.5% (or <1/200)5 even prior to widespread immunity, thus comparing SAEs to infection risk is entirely inappropriate. Furthermore, a booster dose will only offer transient (if any) protection against infection6 and cumulative infection rates …. (shrink)

The essays collected in Persecution and the Art of Writing all deal with one problem--the relation between philosophy and politics. Here, Strauss sets forth the thesis that many philosophers, especially political philosophers, have reacted to the threat of persecution by disguising their most controversial and heterodox ideas.

This collection brings together cutting-edge research on the metaphysics of human nature and soul-body dualism.Kevin Corcoran's collection, Soul, Body, and ...

Mainstream political liberalism holds that legal coercion is permissible only if it is based on reasons that all can share, access or accept. But these requirements are subject to well-known problems. I articulate and defend an intelligible reasons requirement as an alternative. An intelligible reason is a reason that all suitably idealized members of the public can see as a reason for the person who offers it according to that person’s own evaluative standards. It thereby permits reasons into public justification (...) that all cannot share, access, or accept, and so contrasts with standard approaches to public justification. The intelligible reasons requirement has two striking implications. First, it severs the connection between public justification and principles of deliberative restraint. Second, it pushes political liberals to appeal to other political processes to publicly justify law, specifically bargaining, adjudication, and social evolution. (shrink)

Many philosophers of sport maintain that athletics can contribute to our understanding of ourselves and the environments in which we live. It may be relatively easy to offer accounts of how athletes might acquire self-knowledge through sport; however, it is far more difficult to see how sport could add to the general understanding of human individuals, cultural frameworks or the material world. The study of sport as a way of worldmaking is helpful in understanding how sport can contribute to the (...) pursuit of knowledge in such areas. The position I present is based on arguments made by Gunter Gebauer in his 1993 presidential address to the Philosophic Society for the Study of Sport, 'Sport, theater, and ritual: Three ways of worldmaking', and in my explanation and interpretation of Gebauer's position, I rely heavily on Nelson Goodman's Ways of worldmaking . Gebauer's work is focused on traditional sports, and he argues that such sports create worlds that represent fundamental attitudes and values of the cultures that produce them. I argue that alternative sports are well suited to create new and original worlds that instantiate value systems in opposition to mainstream culture. I argue further that nature sports such as climbing and surfing represent relationships between humans and natural features, and that such sports, as a subcategory of alternative sports, are in a position to create new and original frameworks that can help us to better comprehend our relationships with natural environments. (shrink)

This piece defends the asymmetric convergence approach to public justification against James Boettcher's recent critique.

While some argue that this German Catholic philosopher and theologian neglected the role of procreation in marriage, this book shows that von Hildebrand's writings on reverence and superabundant finality contribute to a contemporary understanding of the significance of procreation within marriage. Schemenauer analyzes von Hildebrand's integration of conjugal love and procreation, showing him to be an insightful and parallel voice to the that of John Paul II.

It is plausible to think that the epistemic benefit of having an explanation is understanding. My focus in this article is on the extent to which explanatory understanding, perhaps unlike knowledge, is compatible with certain forms of luck—the extent to which one can understand why something is the case when one is lucky to truly believe an explanatorily relevant proposition. I argue, contra Stephen Grimm ([2006]) and Duncan Pritchard ([2008], [2009]), that understanding quite generally is compatible with luckily believing a (...) true, explanatorily relevant proposition. My strategy is to argue that various intuitions that seem to rule against lucky understanding can be explained away, and thus do not compel us to reject the thesis that, in general, understanding tolerates luck. In arriving at this conclusion, I address some salient issues regarding the testimony of others, and also draw out the consequences of my discussions for the status of understanding as a cognitive achievement. (shrink)

Many of the most important questions about primitive certainty have to do with the distinction between primitive certainty as a practical attitude or disposition and primitive certainty as a psychological attitude and with the distinction between these and primitive, objective certainty.

Ethicists widely accept the notion that scientists have moral responsibilities to benefit society at large. The dissemination of scientific information to the public and its political representatives is central to many of the ways in which scientists serve society. Unfortunately, the task of providing information can often give rise to moral quandaries when scientific experts participate in politically charged debates over issues that are fraught with uncertainty. This paper develops a theoretical framework for an “ethics of expertise” (EOE) based on (...) the notion that scientists have responsibilities to provide information in a way that promotes autonomous decision-making on the part of the public and its representatives. Moreover, insofar as the principle of informed consent has developed in biomedical ethics as a way for physicians to promote autonomous decision-making on the part of their patients, this paper suggests that the informed-consent concept may suggest a set of criteria and guidelines that can help scientists to fulfill their similar ethical responsibilities to the public. In order to illustrate how the resulting EOE could provide practical guidance for scientific experts, the paper examines a case study involving the dissemination of information about the low-dose biological effects of toxic chemicals and carcinogens. (shrink)

In spite of its success, Neo-Darwinism is faced with major conceptual barriers to further progress, deriving directly from its metaphysical foundations. Most importantly, neo-Darwinism fails to recognize a fundamental cause of evolutionary change, “niche construction”. This failure restricts the generality of evolutionary theory, and introduces inaccuracies. It also hinders the integration of evolutionary biology with neighbouring disciplines, including ecosystem ecology, developmental biology, and the human sciences. Ecology is forced to become a divided discipline, developmental biology is stubbornly difficult to reconcile (...) with evolutionary theory, and the majority of biologists and social scientists are still unhappy with evolutionary accounts of human behaviour. The incorporation of niche construction as both a cause and a product of evolution removes these disciplinary boundaries while greatly generalizing the explanatory power of evolutionary theory. (shrink)

It is well documented that the application of business models to the higher education sector has precipitated a managerialistic approach to organisational structures ( Preston, 2001 ). Less well documented is the impact of this business ideal on the student-teacher encounter. It is argued that this age-old relation is now being configured (conceptually and organisationally) in terms peculiar to the business sector: as a customer-product relation. It is the applicability and suitability of such a configuration that specifically concerns this contribution. (...) The paper maintains that the move to describe the student-teacher relation in these terms is indeed inappropriately reductive, but not straightforwardly so. The problem arises in that we remain unsure of the contemporary purpose of education. We lack any firm educational ideals that, in themselves, cannot be encompassed by the business paradigm. Indeed, the pedagogical critique of education (broadly, that education is only of use in as much as it is of use to society) extends further than has yet been intimated and prevents one securing any educational ideal that does not immediately succumb to critique. This pedagogical logic is unassailable in any linear way but, when pressed, precipitates an aporetic moment that prevents it from assuming any totalising hold over education. We draw on the work of Emmanuel Levinas and Jacques Derrida to consider whether one might yet imagine an educational 'quasi-ideal' that will enable practitioners and institutions to counter the effects of customerisation. (shrink)

Phenomenology was in large part the discovery of Edmund Husserl, whose Logical Investigations of 1900/01 are normally regarded as the work that launched the phenomenological movement. Yet Husserl's phenomenology, in particular in the form in which it is set out in this his most important contribution to philosophy, is itself part of an Austrian philosophical tradi tion inspired by Brentano and continued, in very different ways, by Meinong, Stumpf, Twardowski, Ehrenfels, Husserl - and Marty. Like Brentano and all his heirs (...) Marty's philosophical interests were in the philosophy of mind, where this is taken to include or at least ground the philosophy of language, and analytic metaphysics. It is Marty's discussions of topics in these two areas that provide the contributions to this volume with their subject-matter. The papers by Roderick Chisholm, S. -Y. Kuroda, Barry Smith, Peter Simons, Rosaria Egidi, Karl Schuhmann, Elmar Holenstein, Edgar Morscher, Wolf gang Wenning and myself were presented at the 1984 conference on Anton Marty in Fribourg, Switzerland. Our host in Fribourg was Guido Kung, the conference was made possible by the Fritz Thyssen Stiftung. I should like to thank both for their help. Geneva, April 1988 KEVIN MULLIGAN Xl Abbreviations Employed in the Text Anton Marty's two major works, the Untersuchungen and the posthumously published Raum und Zeit are referred to in what follows in the following style. U Untersuchungen zur Grundlegung der allgemeinen Grammatik und Sprachphilosophie, Vol. I (only volume published). Halle a. S. (shrink)

In contemporary philosophy of science many theories of explanation are rooted in positivist or post-positivists accounts of explanation. This paper attempts to ground a phenomenological account of scientific explanation by using the works of Werner Heisenberg and Patrick Heelan. To explain something for Heisenberg is to describe what can be intersubjectively observed and conceptualized in an adequate language. However, this needs to be qualified, as not any adequate account will do. While Heisenberg thinks that Kant is right to think that (...) a priori concepts are the conditions which make science, and thus explanation, possible, he also believes pure a priori concepts have a limited range of applicability. Neils Bohr shared this belief with Heisenberg, but thinks human thought can go no further. However, Heisenberg never gave up on the idea that we could create new concepts that act as a priori grounds for quantum entities. To go beyond Heisenberg, I believe that we should look to Husserl’s account of Evidenz and the material a priori to help us think about a phenomenological account of explanation. (shrink)

This paper seeks to further Foucault’s work by coming to understand the specific set of conditions that govern contemporary thought and action, the “historical a priori” of our age, and from this it seeks to assess the prospects for projects of collective self-formation. It focuses on two recent innovations in molecular science: genetic counseling and performance enhancement therapies. The paper argues, on the one hand, that these sorts of practices are indicative of a fundamentally new mode of governance, neoliberalism,and, on (...) the other, that these same techniques can be means for engendering alliances of self-formation that can resist the intolerable elements of contemporary biopolitics. The key to seeing this is shown to be understanding these new technologies as ascetic exercises (“spiritual disciplines”) and thus as falling under the rubric of spiritual development that has historically defined these arts. (shrink)

It seems plausible that there can be “no win” moral situations in which no matter what one does one fails some moral obligation. Is there an epistemic analog to moral dilemmas? Are there epistemically dilemmatic situations—situations in which we are doomed to violate an epistemic requirement? If there are, when exactly do they arise and what can we learn from them? A team of top epistemologists address these and closely related questions from a variety of new, sometimes unexpected, angles. Anyone (...) interested in epistemic dilemmas, the nature of justification and evidential support, higher-order requirements, or suspension of judgment will find a range of useful arguments and fresh ideas in this cutting-edge anthology. (shrink)

In this analysis of the problem of freedom from a humanistic-Marxist perspective, philosopher Kevin M. Brien draws on the full chronological spectrum of Marx's writings to reconstruct the mature Marx's view of freedom under three broad categories: freedom as a mode of being, freedom as transcendence, and freedom as spontaneity. While recognizing that many students of Marx have noted two distinctly different perspectives in early and late Marx, Brien interprets Marx's philosophy as a coherent organic whole. He demonstrates that (...) Marx's thought is principally and systematically an elaborated philosophical-scientific theory of freedom. New to this second edition is an extended postscript in which Brien provides critical responses to a number of published reviews of the first edition of his book. In addition, Brien also presents a humanistic-Marxist interpretation of spirituality. In so doing he identifies a potential revolutionizing agency in the context of the 21st century. Finally, an addendum shows how humanistic Marxism and Buddhism converge on the same basic values and mutually complement each other. This comparison serves to emphasize the viability of projecting a nontheistic spiritual dimension and shows that there is a genuine moral basis for common social action among adherents of different perspectives. This rigorously argued and deeply thoughtful analysis reveals the continuing relevance and promise of Marx's thought in the 21st century. (shrink)

Freedom of information requests are increasingly used in sociology, criminology and other social science disciplines to examine government practices and processes. University ethical review boards in Canada have not typically subjected researchers’ FOI requests to independent review, although this may be changing in the United Kingdom and Australia, reflective of what Haggerty calls ‘ethics creep’. Here we present four arguments for why FOI requests in the social sciences should not be subject to formal ethical review by ERBs. These four arguments (...) are: existing, rigorous bureaucratic vetting; double jeopardy; infringement of citizenship rights; and unsuitable ethics paradigm. In the discussion, we reflect on the implications of our analysis for literature on ethical review and qualitative research, and for literature on FOI and government transparency. (shrink)

Among contemporary liberal political theorists in the West, there appears to be a standoff between two camps. One camp promotes tighter social bonds through collective responsibility and patriotic fellow-feeling while the other insists on the need for relaxed social bonds through respect for individual freedom. This essay shows how two Vietnamese thinkers—Ho Chi Minh (1872–1969) and Nguyen Manh Tuong (1909–1997)—can help move this intractable debate about collective responsibility and individual freedom beyond statements of principle to a more pragmatic discussion of (...) what should be done to maintain a healthy polity. They present an alternative to the static standoff, arguing that dynamic oscillation between two activities can forge national fraternal solidarity while also respecting individual freedom when the needs arise: ‘criticism and self-criticism' which tightens social bonds, and ‘liberal self-exploration' which relaxes social bonds. (shrink)

The idea of moral responsibility is central to a wide range of our moral, social, and legal practices, and it underpins our basic notion of culpability. Yet the idea of moral responsibility is increasingly viewed with skepticism by researchers and scholars in psychology, neuroscience, philosophy, and the law. Building Better Beings: A Theory of Moral Responsibility responds to these challenges, offering a new account of the justification of our practices and judgments of moral responsibility. Three distinctive ideas shape the account. (...) The first is the agency cultivation model, which holds that a system of responsibility practices can derive its justification from the way it supports our agency. The second idea, circumstantialism, is a new way of thinking about agential capacities. This is the view that the capacities required for moral responsibility are functions of agents in circumstances, rather than basic features of agents considered in themselves. The third idea is revisionism, or the idea that a satisfactory theory of moral responsibility will conflict with some aspects of ordinary commitments about freedom and moral responsibility. (shrink)

INTRODUCTION Philosophical theology is the systematic inquiry about God's existence and being. We find it in Aristotle's Metaphysics, in Cicero's De natura ...

A reissue of the 1975 edition, with four added essays, this collection offers a clear introduction to Strauss' views regarding the nature of political ...

This paper seeks to uncover and rationally reconstruct four theoretical prescriptions that H. L. A. Hart urged philosophers to observe and follow when investigating and theorizing about the nature of law. The four prescriptions may appear meager and insignificant when each is seen in isolation, but together as an inter-connected set they have substantial implications. In effect, they constitute a central part of Hart's campaign to put philosophical investigations about the nature of law onto a path to a genuine research (...) program. The paper takes note of certain prevalent and robust trends in contemporary legal philosophy that detract its practitioners from the four prescriptions, and that have them revert to the some older modes of thinking from which Hart sought a decisive break. A number of contemporary legal philosophers' views and commitments are taken up and assessed, and in particular those of John Gardner and Leslie Green. ‘Yet the answer is a prosaic one: don’t ask what time is but how the word ‘time’ is being used’.Friedrich Waismann.I miss the future.Jaron Lanier. (shrink)