By Noah D. Guynn (auth.)
Read or Download Allegory and Sexual Ethics in the High Middle Ages PDF
Best ethics books
Terence Irwin provides a historic and demanding examine of the improvement of ethical philosophy over thousand years, from historic Greece to the Reformation. beginning with the seminal principles of Socrates, Plato, and Aristotle, he publications the reader in the course of the centuries that stick to, introducing all of the thinkers he discusses with beneficiant quotations from their works.
This publication is a learn of historical perspectives approximately "moral success. " It examines the basic moral challenge that the various valued materials of a well-lived lifestyles are at risk of components outdoors a person's keep an eye on, and asks how this impacts our appraisal of individuals and their lives. The Greeks made a profound contribution to those questions, but neither the issues nor the Greek perspectives of them have got the eye they deserve.
Synthesising the views of company environmental method, city making plans, overseas environmental international relations and ethics, this research presents an research of the becoming social and environmental accountability in the company zone. It discusses company innovation, entrepreneurial techniques and company tradition from either an environmental and international standpoint.
- Bioethics and the Fetus: Medical, Moral and Legal Issues
- Dawn: Thoughts on the Presumptions of Morality (The Complete Works of Friedrich Nietzsche, Volume 5)
- On the genealogy of morality
- The Cell Game: Sam Waksal's Fast Money and False Promises--and the Fate of ImClone's Cancer Drug
- Medical Ethics: A Very Short Introduction (Very Short Introductions)
Additional info for Allegory and Sexual Ethics in the High Middle Ages
If he is able to and does not wish to, he is envious, which is equally foreign to god. If he neither wishes to nor is able, he is both envious and feeble and therefore not god. ”79 Neither monism (one divine principle responsible for both good and evil) nor dualism (two rival principles, one good and one evil), Augustine’s theology defines God as the incorruptible, immutable, utterly singular, and utterly good source of all being. If God’s Being is Goodness, then God’s creation must be good insofar as it exists.
Hugh employs a carefully qualified simile to describe the world as “a sort of book” (and therefore a rhetorical disposition) authored by a synecdoche: the finger of God. Thus even as he describes the imprint of the divine Author on the entirety of creation, he reduces God, the ineffable, indivisible origin of all being, to the status of a partitive figure of speech. Of course Hugh clearly intends that his tropes will not be taken literally and is careful (as are the others) to qualify his statements: it is not a book but “a sort of book,” a figuration of the unfigurable.
Otherwise, God would not have created it or would have used his power to prevent its deviating from the good. If any aspect of the creation can be called “evil,” it is so only insofar as its goodness and being have been diminished and insofar as it has moved closer to annihilation (the reduction of being to nothingness). Now, I am actually less concerned with these basic principles of Augustinian theodicy, which are familiar terrain for most medievalists, than with their ideological implications.