In this essay I explore the need for a conception of beatitude within secular ethical theory. In the gospels and Aquinas’s Summa Theologica, beatitude is claimed to consist in closeness to God or heaven, in participating – to the extent humans are thought capable of this – in the divine. This notion may appear to be among the most dispensable when theorizing ethics apart from theology. But I think a complete secular ethics will include a conception of (...) class='Hi'>beatitude, and in this essay I attempt to explain why. This ambition may be less surprising if it is viewed also as an entry into the increasingly popular topic of meaningfulness. The phenomenon of secular beatitude theorized here is a type of meaningfulness; the term “beatitude”, however, enjoys benefits over already-secular terms like “meaningful”. These include (i) more clearly denoting a state of being, as contrasted with merely denoting a property of a life or a project; (ii) more clearly denoting an ideal to be approximated, rather than a quantity to be produced; and (iii) more clearly denoting a state or property that consists in relating fittingly to something that is both objectively valuable and external to oneself. As I explain in this essay, theorizing meaningfulness as secular beatitude opens a middle path between a speculative cosmic and a deflated subjectivist conception of the meaning to be found in human life. (shrink)

Can philosophy be a source of hope? Today it is common to believe that the answer is no - that providing hope, if it is possible at all, belongs either to the predictive sciences or to religion. In this exciting and simulating book, however, Alexander Douglas argues that the philosophy of Spinoza can offer something akin to religious hope. Douglas shows how Spinoza is able, without appealing to belief in any traditional afterlife or supernatural grace, to develop a profound and (...) original theory of how humans can escape from the conditions of death and sin. Douglas argues that this theory of escape, which Spinoza calls beatitude, is the centrepiece of his entire philosophy, though scholars have often downplayed or ignored it. One reason for this scholarly neglect might be the difficulty of understanding Spinoza's theory, which departs from the standard doctrines and methods of Western philosophy. Douglas's interpretation therefore seeks inspiration beyond the Western tradition, drawing especially on the classical Daoist text Zhuangzi and its commentaries. Here, Douglas argues, surprising resonances with Spinoza's core ideas can be found, leading to a new way of understanding his strange yet compelling theory of beatitude. (shrink)

Thirteenth-century accounts of the general resurrection sought to strike a balance between two key considerations. On the one hand, the truth of human nature (veritas humanae naturae), which articulated all of the qualities that are essential to the human person in a state of glory, including being resurrected at a certain age with hair, nails, and—naturally for our purposes—the senses and their organs.1 On the other hand, they also conceived beatitude according to the bridegroom/bride analogy, a theme elaborated in (...) terms of the dowries (dotes) of the soul and body. These are gifts given to the bride, the Church, to remove the impediments in the soul and body to that spiritual union with Christ the bridegroom.2 As... Read More. (shrink)

The author interprets the ethical theory of St. Thomas Aquinas as a kind of deontological intuitionism. Although the concept of the supreme good or beatitude does not serve as the criterion of right action, it is shown that it does play an important role as a guiding and unifying thread in the life of the human agent.

This article assesses the use of the Sermon on the Mount, especially the beatitudes, by mendicant preachers in the later Middle Ages. Focusing on Francis of Assisi, Bonaventure, Thomas Aquinas and Bernardino of Siena it examines how the beatitudes were employed by preachers in their sermons and teachings. Through an analysis of mendicant usage of the beatitudes, aspects of the practical and moral applications of the Sermon on Mount in the Middle Ages are examined and put into historical and theological (...) context. (shrink)

Neste artigo procuro expor a forma pela qual aparece o conceito de beatitude ( _Seligkeit_ - _beatitudo_ ) no pensamento de Fichte e de Espinosa. Tendo isso em vista, ressalto a importância de considerar os fundamentos metafísicos dos seus sistemas filosóficos para poder compreender suas implicações práticas - em particular as morais e políticas - a respeito do sentido que aquele conceito adota. Assim, pretendo analisar a metafísica fichteana do ansiar ( _Sehnen_ ) como base da sua concepção da (...) beatitude em um sentido moral, ao mesmo tempo que buscarei, em um sentido filosófico-histórico, confrontar essa perspectiva com a ideia espinosana de uma _beatitudo,_ que, deixando de lado a moralidade, uma vez que para ele a política assume um papel primário na existência humana, de um ponto de vista fichteano só poderia ser considerada como irracional e dogmática. O confronto entre ambos os pensadores pretende favorecer a compreensão tanto de suas posições sobre o tema como dos seus sistemas filosóficos _per se._. (shrink)

Working within the reader perspective approach to biblical hermeneutics, a recent series of empirical studies has tested the theory that the readers’ psychological type preferences between sensing and intuition (perceiving functions) and between feeling and thinking (judging functions) shape distinctive readings of biblical texts. This study advances the debate by distinguishing between the two orientations within which the functions are expressed (introverted and extraverted). The added clarity offered by this refinement is illustrated by the distinctive voices of introverted intuition and (...) introverted sensing engaging with the Matthean Beatitudes, eight verses rich in materials to engage the perceiving functions. (shrink)

Working within the reader perspective approach to biblical hermeneutics, a recent series of empirical studies has tested the theory that the readers’ psychological type preferences between sensing and intuition and between feeling and thinking shape distinctive readings of biblical texts. This study advances the debate by distinguishing between the two orientations within which the functions are expressed. The added clarity offered by this refinement is illustrated by the distinctive voices of introverted intuition and introverted sensing engaging with the Matthean Beatitudes, (...) eight verses rich in materials to engage the perceiving functions. (shrink)

On May 17th 1968, Daniel Berrigan—Jesuit priest, poet, and peace activist—his brother Phillip and seven other Catholic clergy and laypersons entered the Selective Service board in Catonsville MD, removed hundreds of personnel files for the draft to Vietnam and incinerated them with home-made napalm. The resultant legal proceedings inspired Berrigan's documentary verse drama, The Trial of the Catonsville Nine (1970), which raised an apostolic protest against the American government's exploitation and depredation of the earth, its people and its resources. Versifying (...) the activists’ courtroom utterances, which resound in a scriptural or prophetic key, The Trial of the Catonsville Nine gestures towards both secular and religious forms of self-abnegation, but certain reviewers objected to the play as a self-aggrandizing dramatic hagiography. These reactions register a tension between doctrines pertaining to Christian martyrdom and the liberal ideology to which the canonical works of jurisprudential drama adhere, celebrating the victory of the individual conscience. Locating this paradox— whereby, in Terry Eagleton’s words, the “vulnerable victim… appropriates [his/her] infirmity… [and] embark[s] on a transition to power”—in the trial of Christ, this chapter treats the crucifixion as foundational both to hagiographic drama and its development into the legal-dramatic forms of modernity. (shrink)

This paper argues that ethical agency in professional and organizational contexts is profoundly shaped by how agents normatively inhabit time. While business ethics scholarship has emphasized long-term thinking, sustainability, and character-based approaches, it has largely overlooked temporal orientation as a constitutive dimension of moral formation. The paper introduces the concept of transcendent temporal orientation to describe the disposition through which agents interpret present action in light of ends that exceed immediate incentives and local outcomes. Distinguishing between immanent-teleological and eschatological-teleological modes (...) of orientation, the paper develops a framework drawing on MacIntyre’s account of narrative unity and practices, Aquinas’s teleology of beatitude, and Ignatian disciplines of discernment. I argue that while immanent frameworks extend ethical reasoning across time, they leave historical flourishing as the final horizon of moral intelligibility. Consequently, they are at a loss to render rational what I call non-redeemable moral loss -- forms of fidelity that permanently foreclose success within time. By contrast, an eschatological horizon relativizes temporal goods and thereby secures the intelligibility of principled sacrifice without expectation of restoration. This shift has direct implications for human dignity. When moral worth is no longer tethered to institutional effectiveness, recognition, or narrative recovery, the person can remain an end even in failure, exclusion, or defeat. Integrating virtue ethics, moral psychology, and organizational theory, the paper offers a normative lens for analyzing how workplaces cultivate the horizons within which dignity is either stabilized or rendered fragile. Recovering moral time, I suggest, is inseparable from recovering the conditions that allow persons to remain valuable when history offers nothing in return. (shrink)

_From Knowledge to Beatitude _is a collection of original essays on the intersection between Christian theology and spiritual life primarily in the twelfth and thirteenth centuries, especially in the Parisian School of St. Victor, which honors the influential work of Grover A. Zinn, Jr. Written by distinguished scholars from various fields of medieval studies, these essays range from the study of the exegetical school of twelfth-century St. Victor and medieval glossed Bibles to the medieval cultural reception of women visionaries, (...) preachers, and crusaders. Although focused on St. Victor, they provide analyses of Christian themes up to the modern period. A common thread is Zinn’s careful attention to the connections between medieval spirituality and biblical studies, the origin of these ideas, and their lasting influence in Christian culture. The essays take us from Hugh of St. Victor’s foundation—material culture—to the “beatitude” of a wider understanding of Victorine culture and its lasting legacy. This volume is a fitting tribute to a generous scholar, teacher, and mentor. It will appeal to historians, scholars of religion and theology, and art historians. "_From Knowledge to Beatitude_ serves a need and fills an important gap in the Victorine tradition, the history of medieval exegesis, and medieval studies. The volume also honors the contributions of Grover Zinn, an important medieval scholar and teacher. It serves as a model for doing research and generalizing in the field of medieval studies and demonstrates how the last generation and the current generation of medieval scholars have plowed through difficult primary and secondary sources to make the medieval traditions clear." —_Philip Krey, Lutheran Theological Seminary at Philadelphia_. (shrink)

This learned, elegant book builds an interpretation of beatitude in Spinoza’s Ethics through interaction with a range of primary texts, including prominently the Zhuangzi, as well as secondary literature on Spinoza. Douglas’s focus is the promise that Spinoza’s doctrine of beatitude offers for eluding what is worst about death.The book starts with an account of beatitude that will serve as a foil. Chapter 1 sets out André Comte-Sponville’s account of beatitude in Spinoza, advertised as a Stoic (...) account, on which one attains beatitude by developing a sort of desire that is immune to hope: without hope and with the right sort of desire, we lack unfulfilled desires and so are happy (12). Douglas argues that, on this... Read More. (shrink)

Though it may sound awkward to ask whether the political sovereign is happy or unhappy, the question is relevant to political theory, especially within a political theological perspective. Because man was created in the image of God, human happiness needs to be a reflection of divine beatitude, and as divine sovereignty is, at least analogically, related to political sovereignty, the conceptual coherence is secured. The main argument is, however, that the analogy does not hold. I shall show how St (...) Thomas Aquinas’s short treatment of God’s beatitude may mislead us about power, fame, riches, and dignity being essential to happiness, based on an analysis of Franz Kafka’s major novel, The Castle, and a few other writings by him. I shall argue that our tradition of political thinking and behavior remains ambivalent on this issue. The political sovereign is born out of our unhappy condition, yet its power, fame, riches, and glory suggests to us that it has appropriated our happiness. But for this very reason it cannot be happy, and it therefore suggests a false analogy between the divine and the political sovereign. It is fundamentally at variance with our happiness, which incites us to abandon, reject, and eventually, kill it. (shrink)

Much of the Christian philosophical and theological tradition has affirmed hylomorphism: a philosophical anthropology on which the person is understood as a fundamental unity of soul and body. This resonates not only with certain touchstone philosophical authors, such as Aristotle, but also with the theological doctrine of the resurrection of the flesh. On the other hand, certain significant authors in the Christian tradition (most notably Thomas Aquinas, a leading advocate of hylomorphism) insist elsewhere that the separate soul enjoys perfect (...) class='Hi'>beatitude or happiness in separation from all body. This raises a potential tension in Christian philosophical theology. The Christian doctrine of resurrection (as well as Aristotelian-Thomistic anthropology) would indicate that happiness cannot be enjoyed unless a complete human essence is instantiated; therefore, perfect beatitude of the complete human person must await re-embodiment. On the other hand, this claim is specifically rejected in Thomas Aquinas’s treatment of the beatitude of the soul between death and resurrection. I argue that a broadly hylomorphic philosophical anthropology ought to explicitly defer beatitude until the resumption of the flesh. (shrink)

Este texto pretende indicar alguns aspectos da trajetória da noção de beatitude, de Agostinho a Descartes. Através da transformação semântico-conceitual da expressão homo capax Dei, podemos observar que, de Agostinho a Tomás de Aquino e deste a Suarez e a Descartes, a beatitude vai progressivamente deixando de ser entendida como capacidade de “conter” Deus e torna-se cada vez mais a capacidade racional - “natural” - de “pensar” Deus.

In this article, I defend Thomistic eudaimonism against John Hare's Kantian charge of unacceptable self-regard, and argue that Hare's own Scotistic-Kantian double-source theory of motivation introduces a problematic conception of beatitude. Hare argues that the beatitude which motivates the will in Thomistic eudaimonism is a self-indexed good, which cannot motivate truly altruistic action. Hare fails to recognize that the beatitude that ultimately motivates the human will according to Thomas can be an ‘ourself-indexed’ rather than merely a ‘myself-indexed’ (...) good, as the love of friendship brings other selves into the will's self-intention, facilitating a truly intersubjective and communal beatitude. Rejecting beatitude as the sole motivation of the will, Hare proposes a Scotistic double-source theory of motivation where the beatitude of another and the agent's own beatitude can never be loved with one and the same affection of the will, rendering beatitude unacceptably exclusive and proprietary. By making this argument, I hope to show that contemporary debates concerning moral motivation should carefully consider whether they can account for the intersubjective beatitude that bolsters human solidarity and forms the object of hope given by Christ who wills that his joy may be in us. (shrink)

This paper explores similarities between the sacrilegious revaluations Nietzsche and Spinoza undertook with regards to Christianity and Judaism respectively. In both cases, these revaluations involve a devaluation of an ancestral religious tradition, followed by the infusion of alternative values posited through forms of secular salvation linked to immanent conceptions of eternity. Given the importance of the structural and phenomenological similarities the paper analyses, it is argued that if Nietzsche thought of himself as the Anti-Christ, there is a convincing case to (...) think of Spinoza as the Anti-Moses. And because both the Anti-Christ and the Anti-Moses not only devaluated their respective religious traditions, but also suggested forms of beatitude based on a valorizing notion of eternity, their efforts are profoundly religious. Accordingly, Nietzsche and Spinoza are not only arguably the greatest Christian and Jewish heretics, but also the prophets of innovative forms of secular and immanent religiosity. (shrink)

Comprehensive overview of Catholic teaching on practical issues in modern medicine and bioethics. This second edition includes a new chapter on bodily modifications and a series of new figures, as well as bringing the original text up to date in light of the teachings of Pope Francis and recent events such as the covid-19 pandemic.

L'A. studia il concetto della perfezione umana nei primi commenti sull'Etica Nicomachea: prende in considerazione in particolare l'anonimo commento conservato in Napoli, BN, III.G.8, il testo pubblicato in Le cours sur l'«Ethica nova d'un maitre ès Arts de Paris, edito da R.A. Gauthier, la Divisio scientiarum di Arnulfo Provinciale, il commento attribuito erroneamente a Peckham e quello ascritto a Kilwardby. Questi commentatori si soffermarono sul significato della beatitudine imperfetta, la causa della felicità, la differenza tra virtù morali ed intellettuali. A (...) causa dell'indisponibilità dell'intero testo, e dell'ottica cristiana con cui essi lo affrontavano, convinti che fosse impossibile trovare la perfetta realizzazione umana nel mondo naturale, essi non videro una sostanziale soluzione di continuità tra la prospettiva aristotelica e il concetto di beatitudine, intesa come unione intellettuale con Dio. (shrink)

The Homilies on the Beatitudes are believed to be Gregory of Nyssa’s earliest existing homilies, dating most probably from the Lenten season of 378. In them we can clearly see, although still at an early stage, his thoughts on the problem of evil in the world and its effects on human nature. Reading the homilies from this angle, one can show his original ideas on the introduction of sin in human nature, on the state of the man enslaved by sin (...) and on sin’s effects on him. Gregory also gives some useful and practical suggestions as to how sin can be overcome. Even though in later homilies he goes more deeply into these themes, and sometimes his thought develops and points to different conclusions, it is here in this first set of homilies that we start to see his ideas on sin and redemption taking shape. (shrink)

The limits and secularity of political life have been signature themes of modern Augustinianism, often couched in non-theological language of realism and the role of religion in public life. In dialogue with Gilbert Meilaender, this article inverts and theologizes that interest by asking how Augustinian pilgrims might characterize the positive relation of political history to saving history and the ways in which political action in time might teach us something about the nature of salvation that comes to us from beyond (...) history. This relation of continuity and discontinuity eludes dogmatic formulation, but the goal of the present article is to see where a shared Augustinianism and a shared commitment to aspects of the liberal political tradition might find illuminating disagreement. (shrink)

Albert and Aquinas present beatitude in their Commentaries on the Sentences in strikingly different ways. While Albert’s theory of beatitude is an account purely based on theological conceptions and sources, Aquinas makes extensive use of philosophers such as Aristotle, Alexander of Aphrodisias, Avicenna, and Averroes. Recent scholarship has shown that Aquinas derived his philosophical argumentation for the beatific vision from Averroes’s conjunction theory. Yet the reasons for Albert’s and Aquinas’s disparate theories of beatitude have not yet been (...) investigated. In this paper, I shall show that Albert’s and Aquinas’s divergent conceptions of the relationship between the two sciences of philosophy and theology explain their disparate theories of beatitude. (shrink)

Bonaventure’s Sentence Commentary provides the most comprehensive set of trinitarian arguments to date. This article focuses on just one of them, the one from beatitude. Roughly, beatitude can be thought of as God’s enjoyment of his own, supreme goodness. After a brief rationale of Bonaventure’s speculative project, I assay the concept of beatitude and exposit his four-stage argument. Bonaventure reasons: (i) for a single supreme substance; (ii) for at least two divine persons; (iii) against the possibility for (...) an infinite number of divine persons; (iv) for at least three, and against the possibility of four (or more) divine persons. I show how this line of reasoning is significantly more complex than Bonaventure’s terse summaries initially indicate. My main goal is to explicate the four steps and unpack their main support. Along the way I attend to the argument’s sources, logical progression, and I respond to several concerns. (shrink)

In The Divine Conspiracy, Dallas Willard offers a much-needed corrective to a prevailing understanding of the Beatitudes according to which they are virtues or conditions for blessing in God's kingdom. Unfortunately, Willard weds this corrective to an implausible read of the more positive sounding beatitudes according to which they are vices or unattractive conditions in spite of which one can be blessed. In what follows, I hope to rescue the main thrust of Willard's gloss on the beatitudes from his interpretation (...) of these particular traits. (shrink)

El artículo recuerda la filosofía de Nietzsche, su crítica a la religión cristiana y sus propuestas: nihilismo, voluntad de poder… Recuerda el error del análisis y el vacío de su propuesta. Nietzsche se confunde a la hora de interpretar el hombre y el cristianismo. El Sermón de la montaña y las bienaventuranzas no nacen del resentimiento hacia la vida, sino de la alegría de la auténtica vida humana y personal. This paper reminds Nietzsche’s philosophy and his critique to the Christian (...) religion and his offers: nihilism, will of power … Reminds the mistake of the analysis and the emptiness of his offer. Nietzsche gets confused at the moment of interpreting the man and the Christianity. The Sermon of the mountain and the Beatitudes are not born of the resentment towards the life, but of the happiness of the authentic human and personal life. (shrink)

Departing from the results achieved by Luis M. Girón-Negrón in his book on Alfonso de la Torre’s Visión Deleytable, we aim to enlarge and complete the presence of Maimonides’ Guide in the work of Alfonso de la Torre through the consideration of a series of central motives in the Visión. These motives, as indicated by the key words, show the converse substrate of the work as well as the intellectual affinity with the intellectualist tradition present in the 16th and 17th (...) centuries in such philosophers as Pomponazzi, Bruno and Spinoza. (shrink)