Christian Platonism and Divine Simplicity remain the most commonly discussed views with respect to the way in which Christians ought to conceive of God’s nature and properties. In this essay, I suggest that we ought to consider seriously two versions of a quite different view, namely, what I call “the Nominalized Composite God View.” Both versions of the Nominalized Composite God View share two features: (1) they treat God as metaphysically composite, in opposition to Divine Simplicity, and (2) they deny (...) that God has God’s properties in virtue of instantiating abstractly existing universals, in opposition to Christian Platonism. (shrink)

I develop a new theodicy in defense of Anselmian theism, one that has several advantages over traditional and recent replies to the Problem of Evil. To make my case, I first explain the value of a positive trajectory: a forward-in-time decrease in ‘first-order-gratuitous’ evil: evil that is not necessary for any equal-or-greater first-order good, but may be necessary for a higher-order good, such as the good of strongly positive axiological trajectory. Positive trajectory arguably contributes goodness to a world in proportion (...) to the magnitude of this trajectory, and worlds that contain first-order-gratuitous evil thereby have the potential to contain a strongly positive trajectory. This would arguably explain why God would permit first-order-gratuitous evils: he may be indifferent between a world with no first-order-gratuitous evil and a world with some first-order-gratuitous evil but a strongly positive trajectory. Next, I answer the most salient objections to this theodicy. Finally, I explain how this theodicy is superior to some common theodicies. (shrink)

The aim of this paper is to show that if and only if agents are motivated to act by good reasons for acting, they flourish, since, in so doing, they consciously act in accordance with their nature through virtuous actions. I offer an account of what good reasons for acting consist of reconsidering Aquinas’ natural inclinations. Based on a critical analysis of Anjum and Mumford’s work on dispositions in analytic metaphysics, I argue, contra Hume’s law, that Aquinas’ natural inclinations show (...) that metaphysics is foundational for ethics. I claim that agents flourish as human beings if and only if they consciously act in accordance with natural inclinations. Natural inclinations naturally tend towards goods that depend on the metaphysical structure of human nature, by virtue of which agents have some powers that they should actualise in order to flourish. Intellect and will are the rational powers that distinguish human beings from other living beings. The will naturally desires what is good. If the will, through the input of the intellect, desires what is genuinely good for human beings according to their nature, it also directs the other powers to their own actualisation. Natural inclinations do not strictly necessitate agents to act in accordance with them, because, by virtue of their rational powers, agents should also recognise that they have a reason for acting in accordance with them. Thus, I will suggest that we can best appreciate the importance of natural inclinations from the first-person perspective. (shrink)

The aim of this thesis is to show the relevance that Aquinas's theory of natural inclinations can play in the contemporary debate for the inquiry on human flourishing, which consists in the realisation of the proper end that human beings have as human beings. We will engage in dialogue with several authors, belonging to the analytic tradition (Elizabeth Anscombe, John Finnis, Ralph McInerny, Anthony Lisska) or, nevertheless, culturally close to it (Alasdair MacIntyre), who have reconsidered the philosophy of Thomas Aquinas (...) in the contemporary debate in order to inquire what enables human flourishing. We will argue that the proper consideration of natural inclinations leads, on the one hand, to overcome the problems posed by Hume's law by identifying human nature as a normative criterion common to all human beings, and, on the other hand, to recognise the role of the first-person perspective in identifying what enables the human flourishing of each agent. Natural inclinations do not express agents' psychological preferences, but consist in the fact that human beings naturally tend towards the realisation of their nature as a good to be realised. In order to flourish, human beings are required to act in accordance with their natural inclinations, since natural inclinations are tendencies that human beings have towards a set of goods that are grounded in human nature. Revisiting a recent proposal put forward by Stephen Mumford and Rani Lill Anjum in the field of analytic metaphysics, we will argue that agents develop a virtuous conduct if and only if they act in accordance with their natural inclinations; in doing so, they flourish as human beings, that is, they actualise the powers they have by virtue of their nature. However, human beings are not strictly necessitated to act in accordance with their natural inclinations. Indeed, in order to flourish, agents should also recognise, by virtue of their rational capacities, that acting in accordance with their natural inclinations is a reason for acting for them and they should act in accordance with these reasons. Furthermore, we will argue that there is no single way to flourish for all human beings, because, although flourishing requires that human beings act in accordance with their nature, nevertheless, the way in which agents can flourish varies according to their individual characteristics and according to the circumstances and contexts in which they act, that is, according to the practices in which they participate in their lived experience. In the last part of this thesis, we will test the theoretical proposal developed in the previous parts through a critical analysis of Alasdair MacIntyre's thought. (shrink)

Cultural diversity is an inescapable reality and a concern in many businesses where it can often raise ethical questions and dilemmas. This paper aims to offer suggestions to certain problems facing managers in dealing with cultural diversity through the inspiration of Thomas Aquinas. Although he may be perceived as a voice from the distant past, we can still find in his writings helpful and original ideas and criteria. He welcomes cultural differences as a part of the perfection of the universe. (...) His systemic approach leads one to place the problem in its proper context, and to reflect on it from the perspective of virtue ethics, with a central role for practical wisdom and giving primacy to neighborly love and natural moral law. Rather than a set of rigid standards with no consideration of diversity Aquinas focuses on the common human ground, which allows for the indispensable dialogue between different positions. When dealing with practical questions, the problem is one of finding the right balance between general principle and cultural specifics, tolerance, and dialogue, always guided by practical wisdom. In this way, Aquinas’ approach is neither rigid ethical universalism with no consideration for diversity nor moral relativism with no place for any transcultural and absolute morals. (shrink)

This study discusses the compatibility of Islamic theories of ethics with Western theories of ethics regarding the ethics of global journalism. The study examines Western and Islamic approaches and perspectives on ethics and applied ethics in the field of journalism. Central to the discussion are global journalism values of freedom of expression, individual right for privacy, public right to know, and the global clashing values of media ownership vs. freedom, and consumerism values vs. media values of social responsibility. These clashing (...) media values are part of the broader practices of newsgathering and news reporting that encompass many ethical dilemmas in the field of media and journalism. The study concludes by discussing Western perspectives on character education. It also provides an Islamic moral perspective based on character education as an approach compatible with the Western perspective on moral education. This perspective will help reconcile global clashing media values. (shrink)