Scholars discussing Aquinas’s ethics typically understand it as largely Aristotelian, though with some differences accounted for by the differences in world­view between Aristotle and Aquinas. In this paper, I argue against this view. I show that although Aquinas recognizes the Aristotelian virtues, he thinks they are not real virtues. Instead, for Aquinas, the passions—or the suitably formulated intellectual and volitional analogues to the passions—are not only the foundation of any real ethical life but also the flowering of what is best (...) in it. (shrink)

To my knowledge, the term “flourishing” was introduced into contemporary philosophy in Elizabeth Anscombe's 1958 article “Modern Moral Philosophy.” In this article and in much of the writing subsequent to it, the concept of flourishing seems to have three principal facets, or to be associated with three philosophical views.

For Kant, Aristotle's categories are arbitrary but brilliant and they do not ultimately correspond to extramental reality. For Aquinas, however, they are rational divisions of extramental being. In this perennial and ongoing dispute, the various positions seem to dissolve upon delving into the particulars of any one category. If, however, the categories are divisions of extramental being, it should be possible to offer plausible accounts of particular categories. I offer Aquinas's unstudied derivation of quality as a test case to see (...) how one could hold, and how Aquinas did hold, to a realism about Aristotle's categories at a highly specific level. Although Aristotle divides quality into four species and some further subspecies, unlike Aquinas, he offers no reasons for these divisions. For Aquinas each accident is a particular mode of existing, that is, it is a particular way that an accident exists in a substance. In the case of quality, this mode of existing follows substantial form and its real extramen.. (shrink)

Contrary to the fairly standard view of Aquinas on temperance according to which this virtue habituates the concupiscible appetite to move in ways that accord with reason spontaneously, that is, independently of any immediate command from reason, the author of this paper argues that temperance is a virtue which "(1) disposes the concupiscible appetite to remain more or less still in the absence of any command from reason to move, thus preventing vehement, spontaneous passions of any sort, ordinate or inordinate, (...) from arising in the concupiscible appetite prior to reason's immediate command; and (2) also disposes the concupiscible appetite to obey reason's command so that a person may incite, increase, decrease, or curb a passion as needed." The paper ends by noting a lacuna in Aquinas's teaching on temperance. (shrink)

The distinctions between the different sense of "perfect" and "imperfect" virtue are essential for understanding Thomas’ view of the development of and connection between the virtues. In this article I set out a fairly traditional schema of the states of virtue and shown how they are found in Thomas’ own texts. An understanding of the distinction between imperfect and perfect acquired virtue is necessary in order to grasp the issue at stake in my previous article on the Augustianism of Thomas (...) Aquinas's Moral Theory: “The question is whether without grace someone can be good by the fact that he has acquired virtues that are perfect – that is, connected with the other virtues through prudence.”. (shrink)