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Winner of New York University's Dean's Outstanding Dissertation AwardThis revolutionary treatise starts from one fundamental premise: that our phenomenal consciousness includes direct experience of value. For too long, ethical theorists have looked for value in external states of affairs or reduced value to a projection of the mind onto these same external states of affairs. The result, unsurprisingly, is widespread antirealism about ethics.In this book, Sharon Hewitt Rawlette turns our metaethical gaze inward and dares us to consider that value, rather than being something “out there,” is a quality woven into the very fabric of our conscious experience, in a highly objective way. On this view, our experiences of pleasure and pain, joy and sorrow, ecstasy and despair are not signs of value or disvalue. They are instantiations of value and disvalue. When we feel pleasure, we are feeling intrinsic goodness itself. And it is from such feelings, argues Rawlette, that we derive the basic content of our normative concepts—that we understand what it means for something to be intrinsically good or bad. Rawlette thus defends a version of analytic descriptivism. And argues that this view, unlike previous theories of moral realism, has the resources to explain where our concept of intrinsic value comes from and how we know when it objectively applies, as well as why we sometimes make mistakes in applying it. She defends this view against G. E. Moore’s Open Question Argument as well as shows how these basic facts about intrinsic value can ground facts about instrumental value and value “all things considered.” Ultimately, her view offers us the possibility of a robust metaphysical and epistemological justification for many of our strongest moral convictions.

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At a time when respect is widely touted as an attitude of central moral importance, contempt is often derided as a thoroughly nasty emotion inimical to the respect we owe all persons. But while contempt is regularly dismissed as completely disvaluable, ethicists have had very little to say about what contempt is or whether it deserves its ugly reputation. Macalester Bell argues that we must reconsider contempt's role in our moral lives. While contempt can be experienced in inapt and disvaluable ways, it may also be a perfectly appropriate response that provides the best way of answering a range of neglected faults.Using a wide variety of examples, Bell provides an account of the nature of contempt and its virtues and vices. While some insist that contempt is always unfitting because of its globalism, Bell argues that this objection mischaracterizes the person assessments at the heart of contempt. Contempt is, in some cases, the best way of responding to arrogance, hypocrisy, and other vices of superiority. Contempt does have a dark side, and inapt forms of contempt structure a host of social ills. Racism is best characterized as an especially pernicious form of inapt contempt, and Bell's account of contempt helps us better understand the moral badness of racism. It is argued that the best way of responding to race-based contempt is to mobilize a robust counter-contempt for racists.The book concludes with a discussion of overcoming contempt through forgiveness. This account of forgiveness sheds light upon the broader issue of social reconciliation and what role reparations and memorials may play in giving persons reasons to overcome their contempt for institutions.

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The purpose of the present work is to give a complete and comprehensive treatise on Catholic Moral Theology, that is, on that branch of sacred learning which treats of the regulation of human conduct in the light of reason and revealed truth. This new work strives to deal with the subject as a systematic and orderly whole, and is based throughout on the principles, teaching and method of St. Thomas Aquinas, while supplementing that great Doctor of the Church from the best modern authorities. Needless to say, there are many questions and problems connected with modern life that did not exist when the great classic works on Moral Theology were written, and to these naturally special attention has been given in the treatment that follows.

The purpose of the present work is to give a complete and comprehensive treatise on Catholic Moral Theology, that is, on that branch of sacred learning which treats of the regulation of human conduct in the light of reason and revealed truth. This new work strives to deal with the subject as a systematic and orderly whole, and is based throughout on the principles, teaching and method of St. Thomas Aquinas, while supplementing that great Doctor of the Church from the best modern authorities. Needless to say, there are many questions and problems connected with modern life that did not exist when the great classic works on Moral Theology were written, and to these naturally special attention has been given in the treatment that follows.

Medieval thinkers were both puzzled and fascinated by the capacity of human beings to do what is morally wrong. In this book, Colleen McCluskey offers the first comprehensive examination of Thomas Aquinas' explanation for moral wrongdoing. Her discussion takes in Aquinas' theory of human nature and action, and his explanation of wrong action in terms of defects in human capacities including the intellect, the will, and the passions of the sensory appetite. She also looks at the notion of privation, which underlies Aquinas' account of wrongdoing, as well as his theory of the vices, which intersects with his basic account. The result is a thorough exploration of Aquinas' psychology which is both accessible and illuminating, and will be of interest to a wide range of readers in Aquinas studies, medieval philosophy, the history of theology, and the history of ideas.

Thomas Hobbes 'the infamous author of Leviathan' is remembered chiefly for his political philosophy but his contemporaries were more concerned with the moral and materialistic views which formed the basis of his doctrines. He was a notable literary figure of his time, and his powerful and lucid style had its effect on all manner of arguments with his opponents. With Hobbes rationalism came into its own. Mintz, in examining these seventeenth-century reactions to Hobbes, sets him against his intellectual background and so gives an added dimension to his thought. Mintz succeeds in capturing the ideological excitement of the seventeenth-century critics and in reawakening the crucial issues which were at stake. His study has much to offer historians, philosophers and theologians, and anyone with a general interest in the man or his period.

Thomas Hobbes 'the infamous author of Leviathan' is remembered chiefly for his political philosophy but his contemporaries were more concerned with the moral and materialistic views which formed the basis of his doctrines. He was a notable literary figure of his time, and his powerful and lucid style had its effect on all manner of arguments with his opponents. With Hobbes rationalism came into its own. Mintz, in examining these seventeenth-century reactions to Hobbes, sets him against his intellectual background and so gives an added dimension to his thought. Mintz succeeds in capturing the ideological excitement of the seventeenth-century critics and in reawakening the crucial issues which were at stake. His study has much to offer historians, philosophers and theologians, and anyone with a general interest in the man or his period.

Through a radical reinterpretation of classical philosophy as an organizational psychology, The Moral Psychology of St. Thomas: An Introduction to Ragamuffin Ethics just as radically reinterprets St. Thomas Aquinas’s moral teaching to be a behavioristic psychology chiefly designed to synthesize right reason and right pleasure to help a person excel at living life as a whole. In the process of so doing, this work demonstrates how the skill of prudential living is a necessary condition for becoming a grand master of leadership in any and every profession.

Thomas Hobbes 'the infamous author of Leviathan' is remembered chiefly for his political philosophy but his contemporaries were more concerned with the moral and materialistic views which formed the basis of his doctrines. He was a notable literary figure of his time, and his powerful and lucid style had its effect on all manner of arguments with his opponents. With Hobbes rationalism came into its own. Mintz, in examining these seventeenth-century reactions to Hobbes, sets him against his intellectual background and so gives an added dimension to his thought. Mintz succeeds in capturing the ideological excitement of the seventeenth-century critics and in reawakening the crucial issues which were at stake. His study has much to offer historians, philosophers and theologians, and anyone with a general interest in the man or his period.

How do ordinary people come to know what is virtuous? Do our moral convictions merely reflect our cultural background and upbringing, or do we somehow understand what is virtuous by ourselves and in a failsafe manner? Thomas Aquinas believes that we do. In his view practical reason is guided by our natural knowledge of the end of the moral virtues. The ends of the moral virtues pre-exist in practical reason (Summa theologiae II-II.47.6-7). This book delves into this argument, its historical background, and its implications for Aquinas' account of the cognitive foundations of deliberation. For Thomas the naturally known, overarching ends of the moral virtues and human life are love for God, self and others. They are first principles of practical reason. This order of love determines the content, logic and workings of natural law. In this way, Aquinas not only develops a compelling account of natural law, but also bridges the gap between natural law and virtue. The fundamental content of natural law is tied up with the shape and structure of the moral virtues. Aquinas' innovative wedding of Aristotelian and Augustinian accounts of deliberation constitutes an important chapter within mediaeval moral philosophy. It can also contribute much to contemporary reflection on practical reason, natural law and virtue ethics.

Mintz examines the contemporary reaction in England to the "Monster of Malmesbury," with a particular focus on his materialism and moral philosophy. He argues that most scholars have ignored the contemporary reaction to Hobbes and thus have failed to realize the importance of the historical context against which the analysis of Hobbes's ideas can be measured.

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Medieval thinkers were both puzzled and fascinated by the capacity of human beings to do what is morally wrong. In this book, Colleen McCluskey offers the first comprehensive examination of Thomas Aquinas' explanation for moral wrongdoing. Her discussion takes in Aquinas' theory of human nature and action, and his explanation of wrong action in terms of defects in human capacities including the intellect, the will, and the passions of the sensory appetite. She also looks at the notion of privation, which underlies Aquinas' account of wrongdoing, as well as his theory of the vices, which intersects with his basic account. The result is a thorough exploration of Aquinas' psychology which is both accessible and illuminating, and will be of interest to a wide range of readers in Aquinas studies, medieval philosophy, the history of theology, and the history of ideas.

Oxford Scholarly Classics brings together a number of great academic works from the archives of Oxford University Press. Reissued in a uniform series design, they will enable libraries, scholars, and students to gain fresh access to some of the finest scholarship of the last century.

Through a radical reinterpretation of classical philosophy as an organizational psychology, The Moral Psychology of St. Thomas: An Introduction to Ragamuffin Ethics just as radically reinterprets St. Thomas Aquinas’s moral teaching to be a behavioristic psychology chiefly designed to synthesize right reason and right pleasure to help a person excel at living life as a whole. In the process of so doing, this work demonstrates how the skill of prudential living is a necessary condition for becoming a grand master of leadership in any and every profession.

How do ordinary people come to know what is virtuous? Do our moral convictions merely reflect our cultural background and upbringing, or do we somehow understand what is virtuous by ourselves and in a failsafe manner? Thomas Aquinas believes that we do. In his view practical reason is guided by our natural knowledge of the end of the moral virtues. The ends of the moral virtues pre-exist in practical reason (Summa theologiae II-II.47.6-7). This book delves into this argument, its historical background, and its implications for Aquinas' account of the cognitive foundations of deliberation. For Thomas the naturally known, overarching ends of the moral virtues and human life are love for God, self and others. They are first principles of practical reason. This order of love determines the content, logic and workings of natural law. In this way, Aquinas not only develops a compelling account of natural law, but also bridges the gap between natural law and virtue. The fundamental content of natural law is tied up with the shape and structure of the moral virtues. Aquinas' innovative wedding of Aristotelian and Augustinian accounts of deliberation constitutes an important chapter within mediaeval moral philosophy. It can also contribute much to contemporary reflection on practical reason, natural law and virtue ethics.

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