By G. Simon Harak
Making use of the moral options of Thomas Aquinas to modern ethical difficulties, this publication either offers new interpretations of Thomist theology and gives new insights into modern difficult ethical dilemmas. This quantity addresses such modern concerns as internalized oppression, in particular because it pertains to ladies and African-Americans; feminism and anger; baby abuse; friendship and charity; and at last, justice and cause. the gathering revives Aquinas as an ethicist who has correct issues to assert approximately modern issues. those essays illustrate how Thomistic ethics can motivate and empower humans in ethical struggles. because the first ebook to exploit Aquinas to discover such concerns as baby abuse and oppression, it features a number of methods to Aquinas' ethics. "Aquinas and Empowerment" is a worthy source for college kids of classical proposal and modern ethics.
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Extra resources for Aquinas and Empowerment: Classical Ethics for Ordinary Lives
Page 17 Forgetting that we were meant for virtue, the habits of vice begin to look and feel natural. We forget that everyoneincluding ourselveshas the potential for virtue. Some people, perhaps even ourselves, appear inherently inclined toward sloth or greed or injustice. Other people mistakenly appear immune to the effects of oppression; they may appear to us to be without vice. The world appears to consist of good and bad people, rather than to consist of inherently good people who have developed good and bad habits.
10. Taylor, Ethics of Authenticity, p. 89. Page 1 Getting Egypt out of the People: Aquinas's Contributions to Liberation Judith W. Kay Introduction. "We got the people out of Egypt," my minister exclaimed to me not long ago, summarizing an engrossing afternoon conversation about African American liberation struggles. " If the Israelite Exodus from slavery remains a paradigmatic vision of liberation for some Christians, then the Israelites' subsequent divisiveness and longing for the fleshpots of Egypt remains a cautionary tale.
36 This first characteristic of moral virtuea clear perception of realityhighlights how deforming and mystifying internalized oppression is. Internalized oppression obscures from us an accurate picture of our universe, ourselves, and our true good. Nevertheless, our attraction to God (and other goods) can give us the power to emerge from oppressive relationshipseven when we have deeply ingrained habits of internalized oppression. These acquired habits obscure but do not obliterate our natural directedness toward God.