Natural Law and Moral Inquiry: Ethics, Metaphysics, and Politics in the Thought of Germain Grisez

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Georgetown University Press, 1998年3月1日 - 296 頁

Germain Grisez has been a leading voice in moral philosophy and theology since the Second Vatican Council. In this book, such major thinkers as John Finnis, Ralph McInerny, and William E. May consider issues in ethics, metaphysics, and politics that have been central to Grisez's work.

Grisez's reconsideration of the philosophical foundations of Christian moral teaching, seeking to eliminate both legalistic interpretation and theological dissent, has won the support of a number of leading Catholic moralists. In the past decade, moreover, many philosophers outside of Catholicism have weighed carefully Grisez's alternatives to theories that have long dominated secular moral philosophy.

This book presents a broad spectrum of viewpoints on subjects ranging from contraception to capital punishment and considers such controversies as the scriptural basis of Grisez's work his interpretations of Aquinas, and his new natural law theory. The collection includes not only contributions from Grisez's supporters but also from critics of his thought, from proportionalist Edward Collins Vacek, SJ, to the neo-Thomist Ralph McInerny. A reply by Grisez, written with Joseph M. Boyle Jr., addresses the issues and viewpoints expressed, while an afterword by Russell Shaw reviews Grisez's pioneering work and conveys a vivid sense of the philosopher's personality.

As Grisez's influence grows, this volume will serve as an important touchstone on his contributions to moral and political philosophy and theology.

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內容

Natural and Christian
The Scriptural Basis of Grisezs Revision of Moral Theology
32
One Proportionalists Mis?understanding of a Text
46
Reflections on Practical Reason
78
Metaphysics
101
Practical Reason and Concrete Acts
103
Human Beings Are Animals
131
Politics
149
The Case of Capital Punishment
151
The Specifically Political Common Good in Aquinas
170
A Reply by Germain Grisez and Joseph M Boyle
207
Response to Our Critics and Our Collaborators
209
Afterword
235
Pioneering the Renewal in Moral Theology
237
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第 12 頁 - Honor your father and your mother, that you may long endure on the land which the LORD your God is giving you. You shall not murder. You shall not commit adultery. You shall not steal.
第 78 頁 - If to do were as easy as to know what were good to do, chapels had been churches and poor men's cottages princes' palaces. It is a good divine that follows his own instructions : I can easier teach twenty what were good to be done, than be one of the twenty to follow mine own teaching.
第 5 頁 - Hence, the norm of human activity is this: that in accord with the divine plan and will, it should harmonize with the genuine good of the human race, and allow people as individuals and as members of society to pursue their total vocation and fulfill it.
第 97 頁 - Quod quidem est omnium summum bonorum cunctaque intra se bona continens; cui si quid aforet, summum esse non posset, quoniam relinqueretur extrinsecus quod posset optari. Liquet igitur esse beatitudinem statum bonorum omnium congregatione perfectum.
第 97 頁 - Deus movet voluntatem hominis sicut universalis motor ad universale obiectum voluntatis quod est bonum, et sine hac universali motione homo non potest aliquid velle.
第 12 頁 - Jesus' words, the pope insists that "the different commandments of the Decalogue are really only so many reflections on the one commandment about the good of the person, at the level of the many different goods which characterize his identity as a spiritual and bodily being in relationship with God with his neighbor, and with the material world.
第 97 頁 - ... specialem rationem comprehensam sub universali ratione veri. Et sic patet quod non est idem movens et motum secundum idem.
第 96 頁 - Accidit autem alicui apprehenso per intellectum quod ordinetur ad opus vel non ordinetur. Secundum hoc autem differunt intellectus speculativus et practicus. Nam intellectus speculativus est qui quod apprehendit non ordinat ad opus, sed ad solam veritatis considerationem; practicus vero intellectus dicitur qui hoc quod apprehendit, ordinat ad opus.

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