The construction of mediaeval semantic theories is based on defining semantic concepts introduced by means of paradigmatic examples. One of the commonly discussed expressions is the promise “Debeo tibi equum”. This study deals with analyses of this proposition in fourteenth century logic done by means of instruments of terminist semantics. We may distinguish between realist and nominalist analyses, the nominalist may further be classified according to how the propositional context is interpreted – whether as extensional, intensional or hyperintensional. If (...) we take the function terminist logic has with respect to grounded elimination of false inferences as the criterion of its effectivity, all solutions must be considered comparably effective, and therefore acceptable.Medio aevo doctrinae semanticae super notionum semanticarum definitiones, quae exem plorum allatorum auxilio communiter introducebantur, construi solebant. Inter exempla saepius pertractata est etiam hoc promissum “Debeo tibi equum”. In dissertatione nostra explicationes, quae instrumentis semantices terministicae 14. saeculo in logica propositae sunt, investigamus, quorum aliae sunt realisticae, aliae nominalisticae. Inter hasce aliud porro discrimen notaripotest, scilicet quod aliae contextum dicti “extensionalem”, aliae “intensionalem”, aliae “hyperintensionalem” interpretantur. Quae omnes explicationes fere aeque efficaces esse inveniuntur, inquantum scilicet sufficientia praebent fundamenta ad argumenta fallacia eliminanda, quod et aeque acceptabiles. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ethics as a Work of Charity: Thomas Aquinas and Pagan Virtue by David DecosimoTravis KroekerEthics as a Work of Charity: Thomas Aquinas and Pagan Virtue David Decosimo stanford, ca: stanford university press, 2014. 376 pp. $65.00 / $29.95If "debeo distinguere" represents the programmatic scholarly agenda for "prophetic Thomism," over against the more mystical narrative "exitus et reditus" itinerary of Dionysian Augustinianism, David Decosmio should be considered a (...) virtuous practitioner of this Thomistic craft in the domain of political ethics. To put it more accurately, Decosimo provides a complex, lucid account of his reading of Thomas as one who tutors Christians and especially Christian ethicists through "fraternal correction" in what it means to provide a generous, charitable account of "pagan virtue" via the making of distinctions. For Decosimo the word "pagan" refers to non-Christian "outsiders"—that is, "all those without charity" (11). While that may seem to be a noncharitable way to put it, Decosimo means it to bespeak that form of charity that allows non-Christians to be and to speak as non-Christians, absent (or refusing) those virtues that Thomas calls "theological"—those habits infused supernaturally by God through the "redemptive grace" that orders and unites humans "in loving friendship with the God revealed in Jesus Christ" (11). Thomas's representative pagan is, of course, Aristotle. Decosimo insists that a correct reading of Thomas opposes both "hyper-Augustinian Thomism" (on which account non-Christians are incapable of true virtue) as well as a "public reason Thomism" (which avoids theological claims). At the same time, Decosimo claims that Thomas remains fully Augustinian in his theological account of charity and yet "unites and transforms Aristotle and Augustine alike to teach charity toward outsiders and their virtues" (1). To put it in terms of the formula Decosimo reiterates throughout the book, Aquinas "strives to be Aristotelian by being Augustinian and vice versa" (41, 70, 181 253, etc.). In so doing, he offers resources for a prophetic Thomism that more charitably navigates the church's relations to secular politics by welcoming the contributions of pagan virtue to its own Christian virtue.If "charity's scholarly work is the multiplication of distinctions" (8) then Decosimo's book is a model of charity. Decosimo works as an analytic philosopher at a high level of erudition to elucidate the linguistic and syllogistic puzzles in Thomas's accounts of virtue in a close reading of a range of works to show that, for Thomas, natural human virtue oriented toward the shared human and political good (the highest good attainable without charity) is true [End Page 199] virtue in which Christians and non-Christians, Augustinians and Aristotelians, may fully share and participate together. Indeed, the theological virtues must be devoted to the charitable interpretation of all contributions dialectically considered and ordered to the highest human good. Only by adhering to such a vision of virtue that welcomes pagan virtue will Christians practice the ethics of charity, and prophetic Thomism provides a model for how the church may engage difference in a way that honors others while being faithful to its own vision of the gift of grace.I hope it will not be taken as uncharitable or (ugh!) "hyper-Augustinian" to suggest that Decosimo's account of prophetic Thomism is more attuned to Aristotelian logic and the dialectic of definitional distinctions than it is to Augustine's more Platonic account of pagan virtue as a Dionysian erotic dialectic in which the "logos is wild." But I am in full agreement with Decosimo's claim that ethics as a work of charity ought to be open to both (and "all") in providing resources to Christian and non-Christian ethicists alike for engaging contemporary political challenges concerning otherness and difference in the service of justice.Travis KroekerMcMaster UniversityCopyright © 2018 Society of Christian Ethics... (shrink)