63 found
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  1.  27
    Eudaimonism and Christian Ethics.Jean Porter - 2019 - Journal of Religious Ethics 47 (1):23-42.
    Contrary to common assumptions, appeals to rewards and punishments play a central role in Scripture. We find these appeals in both the Old and New Testaments, and in every major biblical genre. Moreover, these appeals almost always presuppose that the one addressed by a promise, threat, or inducement will respond out of some self‐referential desire to enjoy something good or to avoid an evil. Similarly, they take for granted that such desires provide legitimate motives for obedience or fidelity. In short, (...)
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  2.  28
    Tradition in the recent work of Alasdair MacIntyre.Jean Porter - 2003 - In Mark C. Murphy (ed.), Alasdair Macintyre. Cambridge University Press. pp. 38--69.
  3.  45
    The Unity of the Virtues and the Ambiguity of Goodness: A Reappraisal of Aquinas's Theory of the Virtues.Jean Porter - 1993 - Journal of Religious Ethics 21 (1):137 - 163.
    This paper examines Aquinas's contention that the virtues are necessarily connected, in such a way that anyone who fully possesses one of them, necessarily possesses them all. It is argued that this claim, as Aquinas develops it in the "Summa Theologiae", is more complex, interesting, and plausible than it is often taken to be. On his view, the cardinal virtues can be said to be connected in two senses, corresponding to the two senses in which certain virtues can be said (...)
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  4. The Virtue of Justice (IIa IIae, qq. 58–122).”.Jean Porter - 2002 - In Stephen J. Pope (ed.), The Ethics of Aquinas. pp. 272--86.
     
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  5.  4
    The Subversion of Virtue.Jean Porter - 1992 - The Annual of the Society of Christian Ethics 12:19-41.
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  6.  24
    Making Common Cause with Men and Women of Our Age: A Thomist Perspective.Jean Porter - 2012 - Studies in Christian Ethics 25 (2):169-173.
    This paper argues that Aquinas and other scholastic theologians offer unexpected resources for a moral theology that is fully engaged with today’s pluralistic societies. In order to do so, it is necessary to bring Aquinas into a conversation with these diverse perspectives, rather than treating his thought as a closed system, and to extend his insights through original, constructive analysis.
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  7. De Ordine Caritatis: Charity, Friendship, and Justice in Thomas Aquinas' Summa Theologiae.Jean Porter - 1989 - The Thomist 53 (2):197-213.
     
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  8.  6
    Justice as a virtue: a Thomistic perspective.Jean Porter - 2016 - Grand Rapids, Michigan: William B. Eerdmans Publishing Company.
    Aquinas, says Jean Porter, gets justice right. In this book she shows that Aquinas offers us a cogent and illuminating account of justice as a personal virtue rather than a virtue of social institutions. For Aquinas, justice is more about interpersonal morality than civic or social obligations, and Porter masterfully draws out the contemporary significance of Aquinas's perspective. - back of book.
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  9.  9
    Universalism Vs. Relativism: Making Moral Judgments in a Changing, Pluralistic, and Threatening World.Richard J. Bernstein, Jean Bethke Elshtain, Amitai Etzioni, William Galston, Franklin I. Gamwell, Timothy Jackson, James Turner Johnson, John Kelsay & Jean Porter (eds.) - 2006 - Rowman & Littlefield Publishers.
    Has moral relativism run its course? The threat of 9/11, terrorism, reproductive technology, and globalization has forced us to ask anew whether there are universal moral truths upon which to base ethical and political judgments. In this timely edited collection, distinguished scholars present and test the best answers to this question. These insightful responses temper the strong antithesis between universalism and relativism and retain sensitivity to how language and history shape the context of our moral decisions. This important and relevant (...)
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  10. Moral Action and Christian Ethics.Jean Porter - 1995 - Tijdschrift Voor Filosofie 58 (4):783-784.
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  11.  15
    Mere History: The Place of Historical Studies in Theological Ethics.Jean Porter - 1997 - Journal of Religious Ethics 25 (3):103 - 126.
    This article offers two arguments for the centrality of historical studies to constructive theological ethics. The first is pedagogical: it is argued that precisely because historical texts call for reflective interpretation, the close study of these texts can provide insights that are not readily available in other ways. The second is more foundational: the Christian moral tradition is the proper subject matter of Christian theological ethics, and because that tradition evolves over time and cannot be understood apart from some account (...)
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  12.  48
    Dispositions of the Will.Jean Porter - 2013 - Philosophia 41 (2):289-300.
    According to Aquinas (1888–1906), the virtue of justice is a habit, that is to say, a stable disposition of the will. Many commentators have found this claim to be puzzling, since it is difficult to see what this might entail, beyond a simple tendency to choose and act in accordance with precepts of justice. However, this objection does not take account of the fact that for Aquinas, the will is the principle of human freedom, and as such, it is expressed (...)
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  13.  38
    The Natural Law and the Normative Significance of Nature.Jean Porter - 2013 - Studies in Christian Ethics 26 (2):166-173.
    We regard cooperation as generally good, and yet this does not imply that it is morally good. The scholastic conception of nature offers the kind of distinction between levels of normative appraisal that we need, and suggests a fruitful way of thinking about the moral significance of our naturally sociable nature.
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  14.  11
    4 Virtue ethics in the medieval period.Jean Porter - 2013 - In Daniel C. Russell (ed.), The Cambridge Companion to Virtue Ethics. Cambridge University Press. pp. 70.
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  15. What the Wise Person Knows: Natural Law and Virtue in Aquinas' Summa Theologiae.Jean Porter - 1999 - Studies in Christian Ethics 12 (1):57-69.
  16.  8
    Passion, Reasons and the Virtues as Perfecting Habits.Jean Porter - 2023 - Studies in Christian Ethics 36 (2):231-253.
    According to the spontaneity view of the role of the passions in moral deliberation, Aquinas holds that virtuous passions play an active role in moral deliberation, prior to the formation of moral judgement and choice. This article offers a qualified defense of this view. Qualified, because critics of this view are right to point out that Aquinas is generally suspicious of the passions, and he is careful to delimit the role that they can plan in processes of moral deliberation and (...)
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  17.  8
    Virtue and the Moral Life: Theological and Philosophical Perspectives.Mark A. Wilson, Julie Hanlon Rubio, Lisa Tessman, Mary M. Doyle Roche, James F. Keenan, Margaret Urban Walker, Jamie Schillinger, Jean Porter, Jennifer A. Herdt & Edmund N. Santurri (eds.) - 2014 - Lanham: Lexington Books.
    Virtue and the Moral Life brings together distinguished philosophers and theologians with younger scholars of consummate promise to produce ten essays that engage both academics and students of ethics. This collection explores the role virtues play in identifying the good life and the good society.
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  18.  10
    Virtue and the Moral Life: Theological and Philosophical Perspectives.Mark A. Wilson, Julie Hanlon Rubio, Lisa Tessman, Mary M. Doyle Roche, S. J. Keenan, Margaret Urban Walker, Jamie Schillinger, Jean Porter, Jennifer A. Herdt & Edmund N. Santurri (eds.) - 2014 - Lanham: Lexington Books.
    Virtue and the Moral Life brings together distinguished philosophers and theologians with younger scholars of consummate promise to produce ten essays that engage both academics and students of ethics. This collection explores the role virtues play in identifying the good life and the good society.
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  19.  11
    Letters, Notes, & Comments.G. Simon Harak, James F. Keenan & Jean Porter - 1999 - Journal of Religious Ethics 27 (1):181 - 191.
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  20.  54
    Responsibility, Passion, and Sin: A Reassessment of Abelard's Ethics.Jean Porter - 2000 - Journal of Religious Ethics 28 (3):367 - 394.
    This article reassesses Peter Abelard's account of moral intention, or, better, consent, in light of recent work on his own thought and on the twelfth-century background of that thought. The author argues (1) that Abelard's focus on consent as the determining factor for morality does not rule out, but, on the contrary, presupposes objective criteria for moral judgment and (2) that Abelard's real innovation does not lie in his doctrine of consent as the sole source of merit or guilt, but, (...)
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  21.  53
    A Response to Martin Rhonheimer.Jean Porter - 2006 - Studies in Christian Ethics 19 (3):379-395.
    In this response, I address Professor Rhonheimer’s charge that I deny the rational character of the natural law in my recent book. On the contrary, my theory of natural law is developed through an extended analysis of the ways in which reason draws on and informs the intelligibilities inherent in nature, understood in diverse ways. In this response, I focus on two issues to which Professor Rhonheimer gives extended attention, the first interpretative, the second constructive—namely, first, Aquinas’s conception of reason, (...)
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  22.  47
    Moral Mistakes, Virtue and Sin: The Case of Othello.Jean Porter - 2005 - Studies in Christian Ethics 18 (2):23-44.
    The view that one’s moral status is dependent on the stance of the will alone is an attractive view, deeply entrenched in Christian ethics. Yet it cannot account for pervasive intuitions about some kinds of moral mistakes, in particular those which arise at the point of choice. An agent’s moral beliefs are connected to his or her moral personality in a way that beliefs about matters of fact are not. This does not mean that a moral mistake never excuses the (...)
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  23.  32
    A Response to Brian Linnane and David Coffey.Jean Porter - 1997 - Philosophy and Theology 10 (1):285-292.
  24. Basic goods and the human good in recent catholic moral theology.Jean Porter - 1993 - The Thomist 57 (1):27-49.
     
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  25.  19
    Choice, Causality, and Relation.Jean Porter - 2015 - American Catholic Philosophical Quarterly 89 (3):479-504.
    The traditional distinction between the agent’s intention and the effects which she merely permits would seem to allow for a re-description of the act in terms of the agent’s overall good aims. This paper argues that Aquinas understands the relation between the agent’s choice and her overall intention in a different and more persuasive way. His analysis of the object and the end of the act is complicated, but once the relevant distinctions have been sorted out, it is apparent that (...)
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  26.  25
    Contested Categories: Reason, Nature, and Natural Order in Medieval Accounts of the Natural Law.Jean Porter - 1996 - Journal of Religious Ethics 24 (2):207 - 232.
    When we approach medieval writings on the natural law in terms of our contemporary interpretations of such basic categories as reason, nature, and natural order, these writings are bound to seem confused, incomplete, and unsophisticated. Yet if we allow these writings to speak in their own terms, respecting the integrity of their thought, a different picture emerges. We find there an account of the natural law which is significantly different from any contemporary version. This account is illuminating precisely because it (...)
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  27.  1
    Christian Ethics and the Concept of Morality.Jean Porter - 2006 - Journal of the Society of Christian Ethics 26 (2):3-21.
    A COMPARISON OF THE CONCEPT OF MORALITY AS IT WAS UNDERSTOOD in the early Scholastic period with our contemporary understanding reveals both similarities and differences on a number of central points. Tracking these resemblances and divergences helps us to see how our conception of morality is the product of specific historical and social forces and that critical appraisal of this conception from the point of view of Christian ethics is both possible and desirable.
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  28.  55
    Comments on Nicholas Wolterstorff’s Justice: Rights and Wrongs.Jean Porter - 2010 - Studies in Christian Ethics 23 (2):192-196.
    Wolterstorff ’s Justice: Rights and Wrongs is a bold and welcome theological defense of human rights, carrying radical implications for moral and legal philosophy. However, Wolterstorff’s concept of the scope of human rights is too comprehensive and thereby paradoxically weakens the force of the human rights claims he rightly champions. Rights claims are not coterminous with obligations generally but represent very distinctive claims, notably the power of individuals to demand specific kinds of forbearance or treatment from specifiable others; Tierney has (...)
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  29.  27
    Divine Commands, Natural Law, and the Authority of God.Jean Porter - 2014 - Journal of the Society of Christian Ethics 34 (1):3-20.
    Does morality depend ultimately on the rationally compelling force of natural law, or on God's authoritative commands? These are not exclusive alternatives, of course, but they represent two widely influential ways of understanding the moral order seen in relation to divine wisdom, goodness, and power. Each alternative underscores some elements of theistic belief while deemphasizing others. Theories of the natural law emphasize the intrinsic goodness of the natural order to the potential detriment of divine freedom, whereas divine command theories underscore (...)
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  30.  20
    Does the Law Matter? Legal Integrity and the Rule of Law as Intrinsic Values.Jean Porter - 2011 - Journal of Catholic Social Thought 8 (2):187-203.
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  31. Does the natural law provide a universally valid morality?Jean Porter - 2009 - In Lawrence Cunningham (ed.), Intractable Disputes About the Natural Law: Alasdair Macintyre and Critics. University of Notre Dame Press.
     
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  32. Eternal Law, natural law, natural rights : freedom and power in Aquinas.Jean Porter - 2022 - In Tom P. S. Angier, Iain T. Benson & Mark Retter (eds.), The Cambridge Handbook of Natural Law and Human Rights. Cambridge University Press.
     
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  33. Eternal Law, natural law, natural rights : freedom and power in Aquinas.Jean Porter - 2022 - In Tom P. S. Angier, Iain T. Benson & Mark Retter (eds.), The Cambridge handbook of natural law and human rights. Cambridge University Press.
  34.  8
    In defense of living nature : finding common ground in a medieval tradition.Jean Porter - 2011 - In Gregory E. Kaebnick (ed.), The Ideal of Nature: Debates About Biotechnology and the Environment. Johns Hopkins University Press. pp. 17.
  35.  30
    Moral Action and Christian Ethics.Jean Porter - 1995 - New York, NY, USA: Cambridge University Press.
    How do we determine whether an action is right or wrong? Until recently, philosophers assumed that this question could be answered by means of a theory of morality, which set forth clearly established rules for moral behaviour. More recently, however, a number of philosophers have challenged a theory of morality in this sense. Porter is sympathetic to their criticisms but questions whether they go far enough in offering a positive alternative to a modern view of the moral act. She argues (...)
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  36.  38
    Moral Language and the Language of Grace.Jean Porter - 1997 - Philosophy and Theology 10 (1):169-198.
    From the standpoint of the moral theologian, perhaps the most influential aspect of Karl Rahner’s theology is the thesis of the fundamental option, that is, the claim that the individual’s status before God is determined by a basic, freely chosen and prethematic orientation of openness towards, or rejection of God which takes place at the level of core or transcendental freedom. This paper argues that this notion of the fundamental option is problematic because it is not concrete enough to provide (...)
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  37.  20
    Moral Rules and Moral Actions: A Comparison of Aquinas and Modern Moral Theology.Jean Porter - 1989 - Journal of Religious Ethics 17 (1):123 - 149.
    This essay compares Aquinas' understanding of the precepts of justice with the various accounts of moral rules developed in the debate over proportionalism among contemporary moral theologians. It is argued that both sides in this debate oversimplify Aquinas' account of moral rules so drastically as to misread him. Moreover, it is argued that because Aquinas' account reflects a sense of the communal context for moral discernment, it is superior to both traditionalism and proportionalism.
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  38.  3
    Moral Reasoning, Authority, and Community in "Veritatis splendor".Jean Porter - 1995 - The Annual of the Society of Christian Ethics 15:201-219.
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  39.  1
    Natural Equality.Jean Porter - 2001 - The Annual of the Society of Christian Ethics 21:275-299.
    The middle ages is commonly seen as an age of inequality, when society was structured by fixed social hierarchies. However, beginning in the late eleventh century and continuing through the thirteenth century, widespread economic and cultural changes, together with a revival of spiritual intensity and widespread concern for religious reforms, transformed the dominant structures of Western European society. These changes did not immediately transform Europe into an egalitarian society, but they did give new saliency to ancient Christian ideals of equality, (...)
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  40. Natural law, legal authority, and the independence of law : new prospects for a jurisprudence of the natural law.Jean Porter - 2014 - In William C. Mattison & John Berkman (eds.), Searching for a universal ethic: multidisciplinary, ecumenical, and interfaith responses to the Catholic natural law tradition. William B. Eerdmans Publishing Company.
  41.  7
    The Disfigured Face: Traditional Natural Law and its Encounter with Modernity – By Luis Cortest.Jean Porter - 2009 - Modern Theology 25 (3):515-517.
  42.  4
    The Natural Law and Innovative Forms of Marriage.Jean Porter - 2010 - Journal of the Society of Christian Ethics 30 (2):79-97.
    THIS ESSAY EXPLORES THE IMPLICATIONS OF A NATURAL LAW ACCOUNT of marriage for the gay marriage controversy, starting from the concept of the natural law developed by scholastic jurists and theologians in the twelfth and thirteenth centuries. Certainly, the scholastics themselves unanimously condemned homosexual acts, and probably never entertained the possibility of same-sex marital unions. Yet this fact taken by itself does not mean that their overall concept of the natural law and the approach to marriage developed out of that (...)
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  43. Virtue.Jean Porter - 2005 - In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oxford University Press.
     
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  44. Virtues and vices.Jean Porter - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
     
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  45. Virtue ethics.Jean Porter - 2001 - In Robin Gill (ed.), The Cambridge Companion to Christian Ethics. Cambridge University Press.
     
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  46.  13
    Virtue ethics and emotional conflict, Kristjan Kristjansson.Jean Porter - 2000 - American Philosophical Quarterly 37 (3).
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  47.  15
    Why Are the Habits Necessary? An Inquiry into Aquinas's Moral Psychology.Jean Porter - 2013 - Oxford Studies in Medieval Philosophy 1 (1).
    This paper argues that according to Aquinas, the appetites require habits in order to function in order to complete the natural intentional structure of the appetite. In order to move the agent to act, the appetites must incline towards some specific good identified through sensory perception or reason. But human appetites, in contrast to the passions of non-rational animals, do not spontaneously incline towards particular objects. They must be shaped through processes of rationally governed formation, including in the case of (...)
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  48.  2
    Theology and Public Philosophy: Four Conversations.Charles Taylor, Fred Dallmayr, William Schweiker, Nicholas Wolterstorff, J. Budziszewski, Jeanne Heffernan Schindler, Joshua Mitchell, Robin Lovin, Jonathan Chaplin, Michael L. Budde, Jean Porter, Eloise A. Buker, Christopher Beem, Peter Berkowitz & Jean Bethke Elshtain (eds.) - 2012 - Lanham: Lexington Books.
    This volume brings together eminent theologians, philosophers and political theorists to discuss such questions as how religious understandings have shaped the moral landscape of contemporary culture; the possible contributions of theology and theologically informed moral argument to contemporary public life; the problem of religious and moral discourse in a pluralistic society; and the proper relationship between religion and culture.
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  49.  62
    Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics.Stephen A. Wilson and & Jean Porter - 2003 - Journal of Religious Ethics 31 (2):183-199.
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to advance the (...)
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  50.  12
    Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics.Stephen A. Wilson & Jean Porter - 2003 - Journal of Religious Ethics 31 (2):183 - 199.
    The Journal of "Religious Ethics" marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to advance the (...)
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