St. Thomas is not only the king of theologians, but the prince of moralists, and it has seemed a pity that his own words on matters of daily practice should have been so long inaccessible to the English reader. Technical Latin is not attractive to those who are unversed in it, and the student of ethics might be easily bewildered by the large admixture of speculative theology in the Summa. In this translation the separation of ethics from theology has been carried out in the main, and the English has been made as simple as the subject-matter permits. This is volume two out of two and a a translation of the principal portions of the second part of the Summa Theologica including more than four hundred endnotes.
St. Thomas is not only the king of theologians, but the prince of moralists, and it has seemed a pity that his own words on matters of daily practice should have been so long inaccessible to the English reader. Technical Latin is not attractive to those who are unversed in it, and the student of ethics might be easily bewildered by the large admixture of speculative theology in the Summa. In this translation the separation of ethics from theology has been carried out in the main, and the English has been made as simple as the subject-matter permits. This is volume two out of two and a a translation of the principal portions of the second part of the Summa Theologica including more than four hundred endnotes.
St. Thomas is not only the king of theologians, but the prince of moralists, and it has seemed a pity that his own words on matters of daily practice should have been so long inaccessible to the English reader. Technical Latin is not attractive to those who are unversed in it, and the student of ethics might be easily bewildered by the large admixture of speculative theology in the Summa. In this translation the separation of ethics from theology has been carried out in the main, and the English has been made as simple as the subject-matter permits. This is volume one out of two and a a translation of the principal portions of the second part of the Summa Theologica including more than three hundred endnotes.
Since America’s founding, natural law principles play a critical role in the development of rights and human dignity. Commencing with the notion that rights are derived from a higher, metaphysical power over mere promulgation and human legislation, the natural law advocate sees law and human rights in the context of a more perpetual and perennial philosophy. Coupled with this is the view that natural law provides a series of undeniable precepts for human operations or a natural prescription for human life based on the natural order. Hence early court cases tend to emphasize the “natural” versus the unnatural and just as compellingly argue that the natural order, aligned with the eternal law, delivers a measure for human action. Earlier US Supreme Court cases often use this sort of language in granting or denying rights in certain human activity. As a result, a survey of some of the most significant landmark cases from the Supreme Court are assessed in Natural Law Jurisprudence in U.S. Supreme Court Cases since “Roe v. Wade” and, by implication, those cases which seem to disregard these fundamental principles, such as the slavery decisions, are highlighted.
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The monograph series Oxford Studies in Medieval Literature and Culture showcases the plurilingual and multicultural quality of medieval literature and actively seeks to promote research that not only focuses on the array of subjects medievalists now pursue in literature, theology, and philosophy, in social, political, jurisprudential, and intellectual history, the history of art, and the history of science but also that combines these subjects productively. It offers innovative studies on topics that may include, but are not limited to, manuscript and book history; languages and literatures of the global Middle Ages; race and the post-colonial; the digital humanities, media and performance; music; medicine; the history of affect and the emotions; the literature and practices of devotion; the theory and history of gender and sexuality, ecocriticism and the environment; theories of aesthetics; medievalism. When Geoffrey Chaucer is named the 'Father of English poetry', an inherent assumption about paternity is transmitted. Chaucer's 'fatherhood' is presented as a means of poetic legitimization, a stable mode of authority that connects the medieval author with all the successive generations of English writers. This book argues, however, that for Chaucer himself, paternity was a far more fraught ambition, one capable of devastating male identity as surely as it could enshrine it. Moving away from anachronistic assumptions about reproduction and authority, this book argues that Chaucer profoundly struggled with his own desire to create something that would last past his own death. For Chaucer also believed that men were the humble, mortal playthings of an all too distant God. Medieval Christianity taught that the earth was but a temporary, sorrowful abode for corrupted men, and that the fall from grace was reborn within each generation of Adam's sons. Chaucer knew that God had set sharp limits upon man's ability to create with certainty, and to determine his own posterity. Yet, what could be more human than the longing to wrest some small authority from one's own mortal flesh? This book argues that this essential intellectual, ethical, and religious crisis lies at the very heart of Chaucer's Canterbury Tales. Within this masterpiece of English literature, Chaucer boldly confronts the impossibility of his own aching wish to see his offspring, biological and poetic, last beyond his own death, to claim the authority simultaneously promised and denied by the very act of creation.
