Montesquieu Blog Project

St. Thomas Aquinas’s “The Summa Theologica” is a document meant to summarize the difference between divine laws and human laws. This document explains whether these two types of laws are just or unjust. Aquinas demonstrates how laws are the reason for the common good which is made by those who care for their community, and how all the laws come from divine reasons which according to the document are understood by men.

During the time of the Renaissance, the nature of man, in Europe, went through a rebirth. The idea that the nature of man is unique upon the person was established. The core basis of all men is not the same. Different men are comprised of various types of talents, and not every person has the exact same talents. In addition, human beings strive to live their lives a certain way, which is usually different from their neighbor.

The naturalistic conception of human hights can be traced back to natural rights and natural law theories which were propounded by Thomas Aquinas in his works. These theories influenced the works of 17th and 18th century philosophers like; Grotius, Pufendorf, Locke, Hobbes and Kant. The doctrine of natural law also called moral law was at the centre of Thomas Aquinas’ moral philosophy. Thomas Aquinas’ moral philosophy also influenced Consequentialist, Normative and Teleogical approaches to human

John Finnis is celebrated for his reworking of Aquinas’ natural law theory. Finnis’ is renowned for his ‘seven basic goods’, making reference to the question of ‘how is your life going’, an approximation of human flourishing. Furthermore, for a deeper analysis, nine methodological requirements of practical reasonableness, utilised to determine sound decision making, shall conclude the analysis. These two lists combined are said to create unchallengeable and universal principals of natural law. Finnis’ basic notions in regards to natural law are deemed best evident when intellectual creatures act in a rational manner. Practical reasons is at the core of natural law. Natural law is a reference to human’s rational and intellectual

THIS TRANSCRIPT IS DEDICATED TO: ALL PEOPLES IN GENERAL AND THE ETHIOPIAN RACE IN PARTICULAR

It has always been possible to trace a mainstream of natural-law thought, flowing from Aristotle’s premise that the “nature” of any creature, from which obligations must be derived, is what it will be at its fullest and most perfect development. For human beings, this means what they are when the powers and qualities are distinguishing them from other creatures—namely, intellect and the impulse to social living—are fully evolved. The natural law embodies those obligations that will appear if humankind’s reason and sociality are fully

Laws are rules that strive for justice – the communal morality for the members of civilization. In prehistoric times, people seek mates to satisfy their “sexual (genital) love” (48) and to help them survive in the wilderness. These drives can still be applied to contemporary culture, but instead of surviving in the wilderness, humans are trying to survive in our modern civilization. Humans do have to restrict their behavior and actions, but it is to create a community full of culture. This is something that is beautiful and humans can appreciate our culture to gain pleasure. If humans choose to adopt a world where justice and law don’t exist, humans will live in a world where the idea of “survival of the fittest” predominate. This idea is troubling because people will have to attack and kill each other to survive. Despite this idea being normal in nature, the pain of this world is unbearable for modern people. If humanity is terminated, then there is incentive in assessing the mental health of humans without the idea of justice and

Thomas Aquinas (1225 - 1274) was one of the world’s most influential philosophers. His book, the "SummaTheologiæ" is an incomplete piece of literature that Aquinas began to write but never finished due to his passing. Aquinas answers some of the world’s most abstract questions regarding faith and the existence of the human race. Aquinas’ view on natural law is structured strongly under the part of divine law, which includes the belief of God and a higher moral reasoning. The specific reading focuses on question 94 regarding the natural law. The main topics discussed are six articles: whether natural law is habit, whether the natural law contains several precepts or just one only, whether all acts of virtue are prescribed by natural law, whether natural law is the same in all men, whether natural law

In studying different time periods and parts of the world it is very interesting how many ideas and beliefs of one time or people are influenced by other ideas. In the texts read as a class in Cultural Perspectives, there has been a big focus on what makes a good person and what makes a person just or ethical. And though these two things are not really exactly the same, these topics go hand in hand. Therefore, I have chosen to focus on the relationship between justice, good, and happiness, specifically in Aristotle’s “Nichomachean Ethics” and Thomas Aquinas’ “On the Nature of Law.” And by examining these texts I wish to argue that even though they lived nearly 1000 years apart, Aristotle and St. Thomas Aquinas share the same overall view

We begin with a quote from Thomas Aquinas,” the possession of all things in common and universal freedom are said to be of natural law ,because,namely,the distinctions…….for the benefit of human life” in this quote Aquinas is referring to natural law which is the law in nature. Natural law is different from human law as it

The state of nature is governed by a law, which creates obligations for all existing human beings.

Within Book 2 of Plato’s work The Republic, Socrates’ companion Glaucon describes the tale of the ring of Gyges, challenging Socrates on the nature of man. Within the ring of Gyges scenario, Glaucon posits that when an individual has the power granted by a ring of absolute invisibility that grants impunity, “no one […] would be so incorruptible that he would stay on the path of justice or stay away from other people’s property, when he could take whatever he wanted” (Plato 360c). Glaucon’s question presupposes a pessimistic attitude towards human nature, that individuals only act justly due to societal pressures and retribution. Plato grapples with this idea throughout his work, providing the contention that justice is a state of the soul and that individuals that abuse the power of the ring of Gyges end up suffering due to an imbalance of the soul. Plato ultimately utilizes Glaucon’s argument to frame a major theme within The Republic, a question of the natural tendency of human nature. This question has not only driven the works of Plato, but also of later thinkers including Aristotle and Thomas Hobbes. Each of these authors provides distinct ideas regarding what the authors believe to be the natural state of the human condition. The authors’ beliefs about humanity can best be read in their assessment of what constitutes the natural state of human existence, such as Hobbes’ state of

Aquinas’s view of Natural Law includes a more religious focus than Aristotle’s, as he considers every moral law to be a derivation of eternal law. This eternal law is God’s way of governing human beings toward the common basic goods (Murphy).

Francis Hutcheson's (1694-1746) account of sympathy is highly nuanced and intricate, along with his philosophy in general. In his account of sympathy, Hutcheson proclaims a variation of disinterested love and an actual sense of another's meaningful suffering. Many of his contemporaries within the 18th century Britain misinterpreted this account of sympathy and tried to reduce it to a psychological egoist account. In his essay Moral Sense and Sympathy, Luigi Turco gives as account of sympathy throughout this

This is a man's world,” you croon in the solitude of your car, radio blasting. Admit it. You belt 'em out when no one's within earshot, don't you? “This is a man's world, but it is nothing, nothing without a woman or girl” (Brown). The classic's lyrics roll off your tongue, however off key, emphasizing an ugly stereotype: a man's place is in the working world and a woman's is in supporting her man. Maybe as you warble, James Brown's 1966 ditty “It's a Man's, Man's, Man's World” evokes in you the thought that truer words were never spoken. After all, extensive study indicates gender inequality in business persists today due to lack of business and personal responsibility (Coontz). But perhaps you react differently, thinking of the oldie as dated.