Philosophy 115

What role does law play according to St Thomas?

Aquinas defines a law as "an ordinance of reason for the common good, made by him who has care of the community, and promulgated." Law is an ordinance of reason because it must be reasonable or based in reason and not merely in the will of the legislator.

Source of moral evil

Both physical and moral evil entered the world with Original Sin, and much physical evil is directly caused by moral evil.

St. Augustine on suffering of innocents

Concerning this form of individual human punishment, Augustine says, "To be innocent, we must not only do harm to no man, but also restrain him from sin or punish his sin, so that either the man himself who is punished may profit by his experience, or others be warned by his example."

How does St. Augustine respond to the objection of innocent peoples' suffering?

Concerning this form of individual human punishment, Augustine says, "To be innocent, we must not only do harm to no man, but also restrain him from sin or punish his sin, so that either the man himself who is punished may profit by his experience, or others be warned by his example."3

Definition of Law for St. Thomas

IN AN OFT-QUOTED DEFINITION, St. Thomas Aquinas defines law as "nothing other than a certain dictate of reason (rationis ordinatio) for the common good, made by him who has the care of the community and promulgated."

How does St. Augustine define evil?

evil is a privation of good Augustine. ... Augustine proposed that evil could not exist within God, nor be created by God, and is instead a by-product of God's creativity. He rejected the notion that evil exists in itself, proposing instead that it is a privation of (or falling away from) good, and a corruption of nature.

St. Thomas argues that God does not know anything other than himself.

false

St. Thomas argues that God is above all things and not present in all things.

false

St. Thomas argues that God loves all things equally.

false

St. Thomas argues that artificial wealth is better than natural wealth.

false

Cardinal and Theological Virtues

four cardinal virtues (prudence, temperance, fortitude, justice) and three theological virtues (faith, hope, charity). Together, they compose what is known as the seven virtues

Limitations of virtues for happiness

Virtues do not always guarantee happiness but can be used as a means to achieve it.A wise person directs their will to what is good.Distinguishes between virtues and skills - making a mistake with a virtue damages your character and reputation whereas with skills this doesn't happen.

How does St. Thomas argue that we can know that God exists by natural reason?

We acquire definitive knowledge of God's existence in the same way we come to understand other natural causes, namely by identifying certain facts about the world—observable effects whose obviousness makes them better known to us—and then attempting to demonstrate their pre-existing cause

St. Thomas argues that man's happiness consists in something

outside of the soul

St. Thomas argued that humans' intellectual souls need bodies for _____

sensing

St. Thomas argues that bodily pleasure as happiness neglects

the goods of the soul

St. Thomas argues that God is immutable (unchanging).

true

St. Thomas argues that God is simple.

true

St. Thomas observes that many animals surpass man in bodily goods.

true

How does St. Augustine claim that the unhappiness of some contributes to the beauty of the universe?

when sinners are unhappy, the universe is perfect https://books.google.com/books?id=EO042DSFXvUC&pg=PA92&lpg=PA92&dq=st+augustine+unhappiness+of+the+universe&source=bl&ots=V2iEbvAU5N&sig=ACfU3U2vUtpv793GlDxQWK3iURkfVPpWAQ&hl=en&sa=X&ved=2ahUKEwjixbGihsPpAhWXWM0KHbTtDGoQ6AEwAHoECAkQAQ#v=onepage&q=when%20sinners%20are%20unhappy&f=false

Natural vs. Artificial Wealth and their limitations for happiness

• Natural wealth○ Is that which relieves man's natural needs, such as food, drink, clothing, travel, shelter and so on• Artificial wealth○ Such as money, is something that has been devised by human art to facilitate exchange of things that are natural wealth and as a measure of things for sale • Natural wealth cannot be man's ultimate end, but rather is ordered to man as an end for natural wealth is sought for the sake of something else, which is human sustenance• Artificial wealth is sought only for the sake of natural wealth, it would not even be sought unless it could buy what is necessary for life○ Artificial wealth definitely cannot lead to happiness

St. Thomas argues that God causes some things by necessity and other things _______

contingently

Does St Thomas argue that man can be happy in this life, and why or why not?

Finally, man is capable of attaining happiness, that is, of seeing God, and one person can be happier than another insofar as she is better inclined to enjoy him. Happiness excludes the presence of evil, though, and since evil is present in this world, it is impossible for man to be happy in this life.

St. Augustine on God's relation to time

God created time itself God created the world and time together. God exists not in time, but in eternity.

Limitations of fame and honor

Happiness--> Honorbut Honor does not promote--> happinessHonor can't cause happiness because it is given as a recognition of some excellence or happiness that is already there

How does St. Augustine argue that free choice of the will is a good?

The Three Types of Goods Highest good (virtue)Intermediate goodLowest good Highest good (virtue) Can only be used for good Intermediate good Can be used for good or evil Lowest good you can live or act rightly without it Free will is really an "intermediate good"

How can divine foreknowledge and free will be compatible?

"""1. The problem of freewill and divine foreknowledge:2. Augustine's solution to the problem of free will 1. If God is omniscient, then God knows everything, including the future, infallibly. So, given that I decide to do A, God knows infallibly that I will do A, and so, it is impossible for me to do not A. But, if I have free will, than it is possible for me to do not A.2. God is eternal- god is outside of timeSo, god knows, absolutely, everything about the future, w/o forcing it to be one way, rather than another, b/c god sees the future as an eternal present."""

St. Augustine's argument for God and existence of evil

"Either God cannot abolish evil, or he will not.If he cannot then he is not all powerfulIf he will not then he is not all good 1). Evil is caused by creatures using their free will2). Evil is necessary for people to develop more valuable qualities e.g. compassion3). Developing a different understanding of the nature of God

Why natural law cannot change

"The standard of right and wrong inherent to every human person""the understood obligation that human beings have to live according to their nature, i.e. rationally"

What does the happy life consist in for St Augustine?

"having God" through faith, hope, and charity.

Three types of goodness

(from Plato) 1) Things we desire only for their consequences2) Things we desire only for our own sake3) Things we desire for both

Problem with moral relativism

-minority is always wrong-can't explain progress-doesn't explain moral dilemmas-intolerance could also be allowed for-no solution for global affairs https://quizlet.com/91038320/moral-relativism-flash-cards/

How does St Thomas argue that we can know that God is simple, immutable and omniscient?

1. THE SIMPLICITY OF GOD.The Simplicity of God means that God has no parts, that He is not composed in any way. He is not, as we are, the composition of body and soul, nor is He the composition of essence and existence. One of Thomas' arguments for why God is not a composition of body and soul is the following: 1. Bodies, by necessity, move. 2. God is the unmoved mover. 3. Therefore God does not have a body (this may be the quickest refutation of Mormonism ever!). Nor is God a composition of essence (what a thing is) and existence (that a thing is). Rather, in God, essence and existence are the same thing. We see Biblical evidence of this in the book of Exodus where God responds to Moses' request for a name, "I am who I am" (3:14). If essence and existence were not the same in God, if what he was was not the same thing as that he was, then there would exist outside of God the reason for his existence, which is absurd. 5. THE OMNISCENCE OF GODThe ubiquity of God means that God is everywhere. Not that God has a body and is "in" each and every place—God is not inside of my glass of milk in the sense that he has extension in space. Rather, what we mean when we say God is everywhere—including my glass of milk—is this: "wherever something is operating, there it is." Since God is operating everywhere, he is everywhere. The sentiment "God is closer to you than you are to yourself," is not just a feel-good sentiment, it's true. 6. THE IMMUTABILITY OF GODThe sixth attribute put forward by Aquinas is His immutability, that is, his unchangeableness. If a thing changes it changes for better or for worse. If God was mutable, therefore, his changing would make him better or worse. If it made him better then he wasn't perfect to begin with. If it made him worse, then he isn't perfect now.

Reasons for Divine Simplicity, Immutability and Omnipresence

1. THE SIMPLICITY OF GOD.The Simplicity of God means that God has no parts, that He is not composed in any way. He is not, as we are, the composition of body and soul, nor is He the composition of essence and existence. One of Thomas' arguments for why God is not a composition of body and soul is the following: 1. Bodies, by necessity, move. 2. God is the unmoved mover. 3. Therefore God does not have a body (this may be the quickest refutation of Mormonism ever!). Nor is God a composition of essence (what a thing is) and existence (that a thing is). Rather, in God, essence and existence are the same thing. We see Biblical evidence of this in the book of Exodus where God responds to Moses' request for a name, "I am who I am" (3:14). If essence and existence were not the same in God, if what he was was not the same thing as that he was, then there would exist outside of God the reason for his existence, which is absurd. 5. THE OMNISCENCE OF GODThe ubiquity of God means that God is everywhere. Not that God has a body and is "in" each and every place—God is not inside of my glass of milk in the sense that he has extension in space. Rather, what we mean when we say God is everywhere—including my glass of milk—is this: "wherever something is operating, there it is." Since God is operating everywhere, he is everywhere. The sentiment "God is closer to you than you are to yourself," is not just a feel-good sentiment, it's true.6. THE IMMUTABILITY OF GODThe sixth attribute put forward by Aquinas is His immutability, that is, his unchangeableness. If a thing changes it changes for better or for worse. If God was mutable, therefore, his changing would make him better or worse. If it made him better then he wasn't perfect to begin with. If it made him worse, then he isn't perfect now.

What is the order of loves?

1. Things above us, God 2. Ourselves 3. Things equal to us 4. Things below us, Body

What are some of St, Thomas's arguments for God's existence.

1. Unmoved mover ~ -the world is in motion-someone or something had to start it-God started it-we call God the "unmoved mover" because God started motion without being moved himself 2. The first cause ~-nothing can cause itself to exist-even the Big Bang Theory argues that there was an original spark of energy-we can call that first spark God 3. Everything comes from something ~-in order for things to be created, there has to be someone doing the creating-God is the one who began the creating process 4. The supreme model ~-when I say something is "fair" or "true", you understand what I mean because we know fairness and truth-we know these because there is a model for us to follow, the Supreme Model of Perfection is, God 5. The grand designer ~ -the world is a beautiful place with many systems that are organized to allow us to live-for example, we are able to breathe because other parts of creation produce oxygen and use our carbon dioxide-the design of creation allows us to adapt and live, even as our world changes-the designer is: God

Why would any two competitors that St Thomas mentions, e.g., wealth, friends, not work?

2 types of wealth:1) Natural: sought to support mans nature; serves man as a remedy for his natural wants so it can't be man's end2) Artificial: only assists in attaining end; does NOT provide direct help to nature. Not an ultimate end. can't be what happiness consists in because it has no intrinsic value

Need for Divine Law

3. Divine Law: given to us in revelation. The divine law goes beyond natural law and guides us in achieving eternal happiness.

St. Thomas's Four Conditions of Ultimate Happiness

??? prudence, justice, temperance, and courage

Why and how does God love according to St Thomas?

????. Where there is will there is love, for love is the fundamental act of will. Since God is will, God is love. 2. God loves all existing things, that is, things that have positive being. For these things exist by God's will, that is, by his love. To love a thing is to will the thing and to will good to it. God wills the existence, essence, and perfections of existing things; hence he loves these things. God's love is not like human love which is attracted to things by the good it finds in them; God's love causes the good in things. 3. God loves some things more than others inasmuch as he confers more perfection on some things than on others. A plant has more perfection than a lifeless body; an animal has more perfection than a plant; a human being has more perfection than an animal. In each case, greater perfection means greater love of God for that reality. 4. God wills or loves the better things more than others inasmuch as these better things have more good from the divine will.????

How does St. Augustine argue that God's foreknowledge of one's sins does not compel one to sin?

????Augustine needs to maintain a parallel between the cases : that of growing old and of willing to sin. In the case of my willing to sin not being in my power, Rowe argues that the proper instantiation of Dl is not the obvious contradictory statement which Rowe believes that Augustine thought resulted from that instantiation : "I will to sin even though I do not will to sini°". Rather the more ambiguous one is what results : "I will to sin even though I do not will to will to sinii". Rowe believes that Augustine's mistake is even clearer in the case of substituting the variable "x" by "refraining from sinning" in Dl.????

Four types of law

Aquinas recognizes four main kinds of law: the eternal, the natural, the human, and the divine. The moral law written into our nature is an expression of God's eternal laws. The moral law is not based on the arbitrary decision of God's will but is an expression of the divine reason, rooted in God's nature. So moral law isn't arbitrary either.4 Laws (or Ways) that God's Law is manifested:1. Eternal Law: rational order that the ruler of the universe established for his creation. All things are subject to the eternal law. "Laws of nature".2. Natural Law: the law available to reason that governs human moral behavior. The natural law guides us insofar as we are natural and social creatures. Leads us to virtues of temperance, courage, justice, and wisdom.3. Divine Law: given to us in revelation. The divine law goes beyond natural law and guides us in achieving eternal happiness. In following this law, natural virtues are surpassed by the theological virtues of faith, hope, and love. These can only be attained through the workings of God's grace.4. Human Law: instituted by governments. If such a law is legitimate, it is rooted in God's eternal law. Then, in obeying a legitimate law, we are obeying God. "In temporal law there is nothing just and lawful but what man has drawn from the eternal law" (quoted from St. Augustine).

Determinism vs. Free Will

Determinism. The determinist approach proposes that all behavior has a cause and is thus predictable. Free will is an illusion, and our behavior is governed by internal or external forces over which we have no control.

Why God alone satisfies happiness for St. Thomas

Is when the will embraces the immutable Good; blessed life. To live well is nothing else but to love God. We desire the infinite, and only God can satisfy the desire.

Definition of Moral Evil

Moral evil is a deliberate infraction of God's Law or a rejection of God's will that harms both the acting subject and those individuals who are the objects of that act.

Natural Evil

Natural evil can be defined as harm that is caused by the structure of the world, which presents problems, causes pain and suffering for both human's and animal's.

How the natural law is known

Natural law: natural guidelines that will helps us actualize are human potentials; precepts of the natural law are universal and self evident to reason.The good is what is in accordance with reason, and this is defined as being in conformity to the natural law of morality. Following his hierarchy from the lowest forms of life on through the higher animals and up to human life, Thomas Aquinas seeks to show that by reflecting on what is in accord with nature in our natural inclinations, we can derive moral principles.1. "Life is to be preserved": don't murder/suicide.2. All animals seek to persevere their species and care for their offspring; must biologically/ emotionally nurture young and educate children to reach their fullest potential.3. Since we are higher than beasts we have an inclination to fully realize all our rational, human capacities. Must pursue truth (including knowledge of God) and to follow all the precepts necessary to live harmoniously in society.People who don't agree with universal natural law are blinded by passion, bad habits, and ignorance. Person has limited capacities and cannot perceive reality normally.Natural law is not programmed into out conscious; the conscious is not a source of knowledge as much as it is the rational activity of applying moral knowledge to particular cases."Every will at variance with reason, whether right or erring, is always evil". The most that can be asked of people is that they follow their informed conscious to the best of their ability. If our conscious is objectively mistaken, we are still judged by how we follow the moral light as we perceived it.

What does St. Thomas see as the necessary end for one's happiness and why?

Perfect knowledge of the intelligible end, actual attainment of the end, and delight in the presence of the end attained must all coexist in happiness. ... Furthermore, man cannot attain perfect happiness because he is incapable of seeing God in this life. Imperfect happiness can be lost, but perfect happiness cannot.

Why is evil not natural for us?

The problem of evil is an obstacle to justied belief in an omnipotent, omniscient, and omnibenevolent God (O3G). According to Saint Augustine's free will theodicy (AFWT), moral evil attends free will. Both moral and natural evil occurs, Augustine argued, owing to an evil use of free will,[4] which could be traced back to Adam and Eve's original sin.[7] He believed that this evil will, present in the human soul, was a corruption of the will given to humans by God, making suffering a just punishment for the sin of humans.[15] Because Augustine believed that all of humanity was "seminally present in the loins of Adam", he argued that all of humanity inherited Adam's sin and his just punishment.[16] However, in spite of his belief that free will can be turned to evil, Augustine maintained that it is vital for humans to have free will, because they could not live well without it. He argued that evil could come from humans because, although humans contained no evil, they were also not perfectly good and hence could be corrupted.[17]

St. Thomas on the Soul's Incorruptibility

[E]ach thing naturally desires its own manner of being. Now, in things that have knowledge the desire follows the knowledge. A sense, however, does not know being except as here-and-now. By contrast, the intellect apprehends being in an absolute sense and in respect of all time. It follows that all things that have an intellect naturally desire to exist always. However, a natural desire cannot be in vain; consequently an intellectual substance is incorruptible. (1)

St. Thomas argues that God loves ____

all existing things