Moral action as human action: End and object in aquinas in comparison with Abelard, Lombard, Albert, and Duns Scotus

Thomist

Volumn 67, Issue 1, 2003, Pages 73-94

  Hoffmann, Tobias ^a  

^a CATHOLIC UNIVERSITY OF AMERICA   (United States)

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EID: 61249384716     PISSN: 00406325     EISSN: None     Source Type: Journal    
DOI: 10.1353/tho.2003.0038     Document Type: Article

References (76)

1. De bono, tract. I, q. 2, a. 7, Editio Coloniensis 28 (Münster: Aschendorff, 1951);
2. Peter Abelard, Collationes II, nn. 205, 211, 216, ed. J. Marenbon and G. Orlandi (Oxford: Clarendon Press, 2001);
3. I, 11 ed. D. E. Luscombe, (Oxford: Clarendon Press, 1971);
4. Commentaria in Epistolam Pauli ad Romanos I, cap. 3, v. 12, ed. E. M. Buytaert, Corpus Christianorum, Continuatio Mediaeualis 11 (Turnholt: Brepols, 1969).
5. Abelard, Collationes II, nn. 212-13.
6. R-J. Van den Berge, "La qualification morale de l'acte humain: Ébauche d'une réinterprétation de la pensée Abélardienne," Studia Moralia 13 (1975): 143-73;
7. S. Ernst, Ethische Vernunft und christlicher Glaube: Der Prozeß ihrer wechselseitigen Freisetzung in der Zeit von Anselm von Canterbury bis Wilhelm von Auxerre, Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge 46 (Münster: Aschendorff, 1996), 122-46;
8. idem, "Bloße Gesinnungsethik? Eine Neuinterpretation der 'Intention' bei Peter Abaelard," Theologische Quartalschrift 177 (1997): 32-49;
9. M. Perkams, Liebe als Zentralbegriff der Ethik nach Peter Abaelard, Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge 58 (Münster: Aschendorff, 2001), 73-85; 300-324.
10. Abelard, Comm. Rom. IV, cap. 13, v. 9-10.
11. Cf. Abelard, Collationes II, II. 215;
12. Comm. Rom. III, cap. 7, v. 13;
13. Collationes II n. 225-26;
14. Abelard, Ethica I, 12.
15. Cf. J. Marenbon, The Philosophy of Peter Abelard (Cambridge: Cambridge University Press, 1997), 251-64.
16. Perkams, Liebe als Zentralbegriff der Ethik nach Peter Abaelard. 326.
17. For Lombard's ethical doctrine see J. Rief, "Die moraltheologische Konzeption in den Sentenzen des Petrus Lombardus," Theologische Quartalschrift 144 (1964): 290-315;
18. M. L. Colish, Peter Lombard, Brill's Studies in Intellectual History 41, vol. 2 (Leiden, New York, Cologne: Brill, 1994), 471-516;
19. Ernst, Ethische Vernunft und christlicher Glaube, 201-26.
20. cap. 2, n. 3.
21. Cf. Augustine, De Trinitate XI, 6, 10 (CCL 50:345-46).
22. Augustine, Contra mendacium (CSEL 41:489-491).
23. e siècles, vol. II, 1 (Leuven: Abbaye du Mont César; Gembloux: J. Duculot, 1948), 421-65, at 422-24.
24. Albertus Magnus, II Sent., d. 40, a. 1, sol., ed. Borgnet, vol. 27 (Paris: Vivès, 1894).
25. St. Bonavenrure gives a similar account: II Sent., d. 41, a. 1, q. 2, in Opera omnia 2 (Quaracchi: Editio Collegii S. Bonaventurae, 1885).
26. Cf. S. Pinckaers, "Le rôle de la fin dans l'action morale selon saint Thomas," in Pinckaers, Le renouveau de la morale (2d ed.; Paris: Téqui, 1979), 114-43, at 117-18.
27. Albert, De bono, tract. I, q. 2, a. 4.
28. d. 41, a. 2, sol.
29. cf. Pseudo-Dionysius, De divinis nominibus, cap. 4, n. 30, PG 3 (Paris: Migne, 1857), 729;
30. Dionysiaca vol. I (Paris: Desclée de Brouwer, 1937), 298-99: "Bonum ex una et tota causa est, malum autem ex quolibet et particulari defectu."
31. e siècles, vol. II, 1, 469-89, at 470-73.
32. O. Lottin, "Les éléments de la moralité des actes chez St. Thomas d'Aquin. Commentaire de Ia IIae, q. 18-21," Revue néoscolastique de philosophie 24 (1922): 25-65, 281-313, 389-429;
33. 25 (1923): 20-56;
34. W. Kluxen, Philosophische Ethik bei Thomas von Aquin (Mainz: Matthias Grünewald, 1964), 166-205;
35. Th. G. Belmans, "La spécification de l'agir humain par son objet chez S. Thomas d'Aquin," Divinitas 22 (1978): 336-56;
36. 23 (1979): 7-61;
37. Pinckaers, "Le rôle de la fin dans l'action morale selon saint Thomas";
38. ae, qq. 18-21) (Paris: Cerf, 1966);
39. idem, "La question des actes intrinsèquement mauvais. Étude historique," in S. Pinckaers, Ce qu'on ne peut jamais faire (Fribourg: Éditions Universitaires; Paris: Éditions du Cerf, 1986), 20-66;
40. D. Gallagher, "Aquinas on Goodness and Moral Goodness," in D. Gallagher, ed., Thomas Aquinas and His Legacy, Studies in Philosophy and the History of Philosophy 28 (Washington, D.C.: The Catholic University of America Press, 1994), 37-60;
41. R. M. McInerny, Ethica Thomistica: The Moral Philosophy of Thomas Aquinas (Washington, D.C.: The Catholic University of America Press, 1997), 79-90.
42. II Sent., d. 40, q. 1, a. 1, ed. Mandonnet (Paris: Lethielleux, 1929): "Respondeo dicendum, quod actiones differunt specie secundum diversitatem formarum, quae sunt principia actionum, quamvis etiam agentia specie non differant: sicut calefacere et infrigidare differunt specie, sicut calor et frigus. Forma autem voluntatis est finis et bonum, quod est ejus objectum et volitum; et ideo oportet quod in actibus voluntatis inveniatur differentia specifica secundum rationem finis. Et quia actus sunt in genere moris ex hoc quod sunt voluntarii; ideo in genere moris est diversitas speciei, secundum diversitatem finis. Et quia malum et bonum sumuntur secundum ordinem ad finem, ideo oportet quod sint essentiales differentiae in genere moris." Cf. De virtutibus, q. 1, a. 2, ad 3;
43. STh I-II, q. 18, aa. 5-6.
44. repr. New York: Benziger, 1947-48;
45. repr. New York: Christian Classics, 1981]). All English quotations from the Summa are taken from this edition.
46. D. Gallagher, "Aquinas on Moral Action: Interior and Exterior Act," Proceedings of The American Catholic Philosophical Association 64 (1990): 118-29.
47. Cf. De Malo, q. 2, a. 2, ad 5 and ad 11, Editio Leonina 23 (Rome: Commissio Leonina; Paris: Vrin, 1982);
48. De Malo, q. 2, a. 3.
49. I-II, q. 18, a. 5;
50. I-II, q. 18, a. 10.
51. I-II, q. 1, a. 3, ad 3.
52. STh I-II, q. 20, a. 5.
53. Ordinatio prol., p. 5, qq. 1-2, nn. 228-34, Editio Vaticana 1 (Rome: Typis Polyglottis Vaticanis, 1950).
54. Cf. H. Möhle, Ethik als scientia practica nach Johannes Duns Scotus: Eine philosophische Grundlegung, Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge 44 (Münster: Aschendorff, 1995), 20-81.
55. Quaestiones super libros Metaphysicorum Aristotelis IX, q. 15, nn. 20-21, Opera philosophica 4 (St Bonaventure, N.Y.: Franciscan Institute, 1997).
56. The will is even free to will or not to will the ultimate end of happiness, Lectura I, d. 1, p. 2, q. 2, n. 118, Editio Vaticana 16 (Rome, 1960);
57. Ordinatio IV, d. 49, suppl. qq. 9-10, n. 8.
58. Opera omnia 21 (Paris: Vivès, 1894).
59. Cf. T. Hoffmann, "The Distinction between Nature and Will in Duns Scotus," Archives d'Histoire Doctrinale et Littéraire du Moyen Age 66 (1999): 189-224.
60. Scotus opposes himself directly to Godfrey of Fontaines and Henry of Ghent (for references, see Editio Vaticana 1:164, 168)
61. but indirectly also to Aquinas, De Veritate, q. 3, a. 3, Editio Leonina 22/1 (Rome: Editori di san Tommaso, 1975), 107a-b;
62. Ordinatio prol., p. 5, q. 1-2, n. 252;
63. Lectura prol., p. 4, q. 1-2, n. 147.
64. Ordinatio prol., p. 5, q. 1-2, n. 262.
65. Duns Scotus discusses the relation of the interior to the exterior act in question 18 of his Quodlibetal questions. He holds that all moral actions are imputable to the will: the interior acts of the will directly and the commanded exterior acts indirectly, Quodl. q. 18, nn. 9-10, Opera omnia 26 (Paris, 1895).
66. Ordinatio II, d. 7, q. un., nn. 28-33.
67. Cf. Lectura II, d. 7, q. un., n. 24;
68. Reportatio II A, d. 7, q. 1-3, n. 27, Opera omnia 22 (Paris, 1894).
69. Cf. Möhle, Ethik als scientia practica, 278-329.
70. Ordinatio II, d. 40, q. un., nn. 9-10, Editio Vaticana 8 (Rome, 2001): "Sed prima ratio bonitatis eius est ex convenientia actus ad efficiens, a quo actus dicitur 'moralis' quia libere elicitus; et istud est commune et actui bono et malo: neque enim est laudabilis neque vituperabilis, nisi sit a voluntate. Secunda condicio est ex obiecto: quod si conveniat, actus bonus ex genere, - sed istud est indifferens ad bonitates ulterius, quae sumuntur ex circumstantiis specialibus, sicut genus est indifferens ad multas differentias.
71. Post istud prima circumstantia est primus finis; nec ista sufficit sine aliis, sicut circumstantia formae (puta quod debito modo fiat, quod pertinet ad quartam circumstantiam), - et sequuntur circumstantiae magis extrinsecae, scilicet 'quando' et 'ubi'" (in A. B. Wolter, trans., Duns Scotus on the Will and Morality [Washington, D.C.: The Catholic University of America Press, 1986], 227).
72. Cf. Reportatio II A, d. 40, q. un., n. 3;
73. Quodlibet q. 18, n. 6.
74. In the early Lectura, Scotus actually considers the end to be more important than the object (Lectura II, d. 40, q. un., n. 9).
75. Ordinatio II, d. 40, q. un., nn. 9-10.
76. Reportatio II A, d. 41, q. un.