Virtue's Splendor: Wisdom, Prudence, and the Human Good
In recent years, there has been a remarkable resurgence of interest in classical conceptions of what it means for human beings to lead a good life. Although the primary focus of the return to classical thought has been Aristotle's account of virtue, the ethics of Aquinas has also received much attention. Our understanding of the integrity of Aquinas's thought has clearly benefited from the recovery of the ethics of virtue.Understood from either a natural or a supernatural perspective, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical, which have either doing (prudence) or making (art) as an end, and the theoretical or speculative, which are ordered to knowing for its own sake (understanding, knowledge, and wisdom). One of the intellectual virtues, namely, prudence has received much recent attention. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among, and comparisons between, the different sorts of intellectual virtue. Even more striking is the general neglect of the speculative, intellectual virtues and the role of contemplation in the good life.In Virtue's Splendor Professor Hibbs seeks to overcome this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as virtues perfective of human nature. In doing so, he puts before the reader the breadth of Aquinas's vision of the good life.
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RETURNING TO THE HUMAN THINGS
PRECEPTS PRUDENCE AND POLITICS
CONTEMPLATION AND PRUDENCE PHILOSOPHY AND POLITICS
CONTEMPLATION ACTION AND DIVINE ARTISTRY
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abstract according activity Anima appetite appropriate Aquinas Aquinas's Aristotelian Aristotle Aristotle's aspiration beauty body cause charity Christian command common conception concerning concrete contemplation contemporary creation creatures dence depiction Descartes desire dialectical discussion divine existence external freedom friendship gift God's happiness human action human nature I-II II-II immaterial inquiry intel intellect intellectual virtues intelligible justice knowledge lectio Libros Ethicorum matter means metaphysics Misfortunes of Virtue mode modern moral virtues narrative natural law Neoplatonic notion objects obligation operation participation particular passions pedagogy perfect phantasm philosophy Plato political practical reason precepts presupposes principles proper prudence rational relationship revelation role sense sensible things singulars sort species speculative Suarez substances Summa contra Gentiles Summa Theologiae synderesis teaching theological theological virtues theory Thomas Thomas Aquinas Thomas's Thomistic tion transcendent truth ultimate end understanding universal virtue ethics virtue theory virtuous wisdom
Page 7 - Nature (the art whereby God hath made and governs the world) is by the art of man, as in many other things, so in this also imitated, that it can make an artificial animal. For seeing life is but a motion of limbs, the beginning whereof is in some principal part within; why may we not say, that all automata (engines that move themselves by springs and wheels as doth a watch) have an artificial life? For what is the heart, but a spring; and the nerves, but so many strings; and the joints, but so many...