In this startling book, Drury overturns the long-standing reputation of Thomas Aquinas as the most moderate and rational exponent of the Christian faith. She reveals Aquinas to be one of the most zealous Dominicans (Domini Canes) or Hounds of the Lord--an ardent defender of papal supremacy, the Inquisition, and the persecution of Jews. Despite her unstinting criticism, Drury sets out to retrieve the rationalism and naturalism that Aquinas failed to reconcile with his faith.

This book provides a fundamental introduction to Aquinas's theology of the One Creator God. Aimed at making that thought accessible to contemporary audiences, it gives a basic explanation of his theology while showing its compatibility with contemporary science and its relevance to current theological issues. Opening with a brief account of Aquinas’s life, it then describes the purpose and nature of the Summa Theologica and gives a short review of current varieties of Thomism. Without neglecting other works, it then focuses primarily on the discussion of the One God in the first part of the Summa Theologica. God's transcendence and immanence is a recurrent theme in that discussion. Evidence of God's immanent causality in the natural world grounds Aquinas's five arguments for the existence of God (the Five Ways) which then open onto God's transcendence. The subsequent discussion of the divine attributes builds on the modes of God's causality established in the Five Ways. It also shows the need for a language of analogy to preserve God's transcendence and prevent us from reducing God to the level of creatures, even as qualities such as "goodness" and "love," which we first know from creatures, are applied to God. The discussion of God's providence and governance establishes that the transcendent Creator God is most intimately present in creation. God acts in all creatures in a way that does not diminish their proper causality, but is rather its source. As there is no contradiction between God's transcendence and immanence, so there is no competition between the primary causality of God and the secondary causality of creatures. Empirical science, which is limited by its method to the secondary causality of creatures, is shown to be compatible with the broader discipline of theology which also embraces the primary causality of the Creator.

A restatement of Aquinas's natural theology that takes account of the controversies in which Maritain, Gilson, and Rahner engaged has been badly needed for quite some time. So has an extended and creative reply to Heidegger's accusations of ontotheology. To have met both needs in one book is an impressive and unexpected achievement. This book should become a focus for discussions within and about Thomism from now on. -Alasdair Macintyre, University of Notre Dame

Provides a sustained account of how the thought of Aquinas may be used in conjunction with contemporary science to deepen our understanding of divine action and address such issues as creation, providence, prayer, and miracles.

The mission of Aquinas and Modern Science: A New Synthesis of Faith and Reason is precisely to invite you on a tour through the richness of Thomas's philosophy in its encounter with the sciences as we know them today. Let his time-tested principles continue to serve as an anchor of intelligibility in a sea of confusing claims.

Founders of Modern Political and Social Thought Series Editor: Dr Mark Philp, Oriel College, University of Oxford Founders of Modern Political and Social Thought present critical examinations of the work of major political philosophers and social theorists, assessing both their initial contribution and continuing relevance to politics and society. Each volume provides a clear, accessible, historically-informedaccount of each thinker's work, focusing on a re-assessment of their central ideas and arguments. Founders encourage scholars and students to link their study of classic texts to current debates in political philosophy and social theory. This launch volume in the Founders of Modern Political and Social Thought series presents a critical examination of Machiavelli's thought, combining an accessible, historically-informed account of his work with a re-assessment of his central ideas and arguments. Maurizio Viroli challenges theaccepted interpretations of Machiavelli's work, insisting that his republicanism was based not on a commitment to virtue, greatness, and expansion, but to the ideal of civic life protected by the shield of fair laws. His detailed study of how Machiavelli composed his famous work The Prince presentsnew interpretations, and he further argues that the most challengingand completely underestimatedaspect of Machiavelli's thought is his philosophy of life, in particular his conceptions of love, women, irony, God, and the human condition. Viroli demonstrates that Machiavelli composed The Prince,and all his works, according to the rules of classical rhetoric and never intended to found the 'modern science of politics', aiming rather to continue and refine the practice of political theorising as a rhetorical endeavour taught by the Roman masters of civic philosophy. Viroli's Machiavelli, aserious challenge to contemporary methods of doing political theory, will be essential for advanced students of the history of political thought.

In contemporary discussions of abortion, both sides argue well-worn positions, particularly concerning the question, When does human life begin? Though often invoked by the Catholic Church for support, Thomas Aquinas in fact held that human life begins after conception, not at the moment of union. But his overall thinking on questions of how humans come into being, and cease to be, is more subtle than either side in this polarized debate imagines. Fabrizio Amerini—an internationally-renowned scholar of medieval philosophy—does justice to Aquinas’ views on these controversial issues. Some pro-life proponents hold that Aquinas’ position is simply due to faulty biological knowledge, and if he knew what we know today about embryology, he would agree that human life begins at conception. Others argue that nothing Aquinas could learn from modern biology would have changed his mind. Amerini follows the twists and turns of Aquinas’ thinking to reach a nuanced and detailed solution in the final chapters that will unsettle familiar assumptions and arguments. Systematically examining all the pertinent texts and placing each in historical context, Amerini provides an accurate reconstruction of Aquinas’ account of the beginning and end of human life and assesses its bioethical implications for today. This major contribution is available to an English-speaking audience through translation by Mark Henninger, himself a noted scholar of medieval philosophy.

Thomas Aquinas is widely recognized as one of history's most significant Christian theologians and one of the most powerful philosophical minds of the western tradition. But what has often not been sufficiently attended to is the fact that he carried out his theological and philosophical labours as a part of his vocation as a Dominican friar, dedicated to a life of preaching and the care of souls. Fererick Christian Bauerschmidt places Aquinas's thought within the context of that vocation, and argues that his views on issues of God, creation, Christology, soteriology, and the Christian life are both shaped by and in service to the distinctive goals of the Dominicans. What Aquinas says concerning both matters of faith and matters of reason, as well as his understanding of the relationship between the two, are illuminated by the particular Dominican call to serve God through handing on to others through preaching and teaching the fruits of one's own theological reflection.

Economists and theologians usually inhabit different intellectual worlds. Economists investigate the workings of markets and tend to set ethical questions aside. Theologians, anxious to take up concerns raised by market outcomes, often dismiss economics and lose insights into the influence of market incentives on individual behavior. Mary L. Hirschfeld, who was a professor of economics for fifteen years before training as a theologian, seeks to bridge these two fields in this innovative work about economics and the thought of St. Thomas Aquinas. According to Hirschfeld, an economics rooted in Thomistic thought integrates many of the insights of economists with a larger view of the good life, and gives us critical purchase on the ethical shortcomings of modern capitalism. In a Thomistic approach, she writes, ethics and economics cannot be reconciled if we begin with narrow questions about fair wages or the acceptability of usury. Rather, we must begin with an understanding of how economic life serves human happiness. The key point is that material wealth is an instrumental good, valuable only to the extent that it allows people to flourish. Hirschfeld uses that insight to develop an account of a genuinely humane economy in which pragmatic and material concerns matter but the pursuit of wealth for its own sake is not the ultimate goal. The Thomistic economics that Hirschfeld outlines is thus capable of dealing with our culture as it is, while still offering direction about how we might make the economy better serve the human good.

This book introduces the Aristotelian-Thomistic view of the human person to a contemporary audience, and reviews the ways in which this view could provide a philosophically sound foundation for modern psychology. The book presents the current state of psychology and offers critiques of the current philosophical foundations. In its presentation of the fundamental metaphysical commitments of the Aristotelian-Thomistic view, it places the human being within the broader understanding of the world. Chapters discuss the Aristotelian-Thomistic view of human and non-human cognition as well as the relationship between cognition and emotion. In addition, the book discusses the Aristotelian-Thomistic conception of human growth and development, including how the virtue theory relates to current psychological approaches to normal human development, the development of character problems that lead to psychopathology, current conceptions of positive psychology, and the place of the individual in the social world. The book ends with a summary of how Aristotelian-Thomistic theory relates to science in general and psychology in particular. The Human Person will be of interest to psychologists and cognitive scientists working within a number of subfields, including developmental psychology, social psychology, cognitive psychology, and clinical psychology, and to philosophers working on the philosophy of psychology, philosophy of mind, and the interaction between historical philosophy and contemporary science, as well as linguists and computer scientists interested in psychology of language and artificial intelligence.