This Element provides an account of Thomas Aquinas's moral philosophy that emphasizes the intrinsic connection between happiness and the human good, human virtue, and the precepts of practical reason. Human beings by nature have an end to which they are directed and concerning which they do not deliberate, namely happiness. Humans achieve this end by performing good human acts, which are produced by the intellect and the will, and perfected by the relevant virtues. These virtuous acts require that the agent grasps the relevant moral principles and uses them in particular cases.

Strengthening the U.S. retirement system to be more accessible and financially sound is important to ensuring that all Americans can retire with dignity and security, and to managing the fiscal exposures to the federal government from various retirement-related programs. Currently, the U.S. retirement system, and many of the workers and retirees it was designed to help, face major challenges. Chapter 1 discusses (1) the fiscal risks and other challenges facing the U.S. retirement system, and (2) the need to re-evaluate our nation's approach to financing retirement. Chapters 2 and 3 discuss the Social Security full retirement age. Chapter 4 provides information on the benefits and disadvantages of alternate price indexes for measuring the cost of living for older Americans. Chapter 5 examines (1) how much in retirement savings is transferred to states as unclaimed property and what happens to those savings once transferred and (2) the steps IRS and DOL have taken to oversee these transfers and what improvements are needed. Chapter 6 discusses the availability of enhanced retirement benefits for federal law enforcement officers (LEOs). Chapters 7 and 8 focus on the Railroad Retirement Board (RRB), an independent federal agency, which administers retirement, survivor, disability, unemployment, and sickness insurance for railroad workers and their families. Chapters 9 and 10 provide information on the military retirement system.

Thomas Aquinas produced a voluminous body of work on moral theory, and much of that work is on virtue, particularly the status and value of the virtues as principles of virtuous acts, and the way in which a moral life can be organized around them schematically. Thomas Osborne presents Aquinas's account of virtue in its historical, philosophical and theological contexts, to show the reader what Aquinas himself wished to teach about virtue. His discussion makes the complexities of Aquinas's moral thought accessible to readers despite the differences between Thomas's texts themselves, and the distance between our background assumptions and his. The book will be valuable for scholars and students in ethics, medieval philosophy, and theology.

This book sets out a thematic presentation of human action, especially as it relates to morality, in the three most significant figures in Medieval Scholastic thought: Thomas Aquinas, John Duns Scotus, and William of Ockham. Thomas, along with his teacher Albert the Great, was instrumental in the medieval reception of the action theory of Aristotle's Nicomachean Ethics. Scotus and Ockham were part of a later Franciscan theological tradition. Thomas, Scotus, and Ockham worked in the context of a new moral theology that focused on the description and evaluation of human acts. Organized thematically, discussing the causes of human action, the role of practical reasoning, the stages of action, the specification of moral action, and an act's supernatural and natural worth. Each chapter compares the three main figures on the same set of issues. The book shows that although the different philosophies of action cannot be explained in terms of any one major difference or principle, there are some common themes that deserve attention. The most notable themes are 1) a developing separation between nature and the will, 2) an increased emphasis on the will's activity, and 3) a changing view of mental causation. The book is important for those who are interested in medieval philosophy, the philosophy of action, and the intellectual background to Reformation and early modern thought.

This scarce antiquarian book is included in our special Legacy Reprint Series. In the interest of creating a more extensive selection of rare historical book reprints, we have chosen to reproduce this title even though it may possibly have occasional imperfections such as missing and blurred pages, missing text, poor pictures, markings, dark backgrounds and other reproduction issues beyond our control. Because this work is culturally important, we have made it available as a part of our commitment to protecting, preserving and promoting the world's literature.

This scarce antiquarian book is included in our special Legacy Reprint Series. In the interest of creating a more extensive selection of rare historical book reprints, we have chosen to reproduce this title even though it may possibly have occasional imperfections such as missing and blurred pages, missing text, poor pictures, markings, dark backgrounds and other reproduction issues beyond our control. Because this work is culturally important, we have made it available as a part of our commitment to protecting, preserving and promoting the world's literature.

In this book, Thomas M. Osborne, Jr., covers an important, but often neglected, aspect of medieval ethics, namely the controversy over whether or not it is possible to love God more than oneself through natural powers alone. In debating this topic, thirteenth-century philosophers and theologians introduced a high level of sophistication to the study of how one's own good is achieved through virtuous action. The central issue for medieval scholars was how to adapt Aristotle's philosophical insights to a Christian framework. For Christians, loving God above all else was their central ethical duty. Most ancient and medieval Christians were also committed to eudaimonism, or the view that one's good is always maximized through virtuous action. The tension between these two aspects of Christian ethics reached its highest point in philosophical discussions about whether God can be naturally loved more than oneself. Osborne provides a history of these debates, based on a close analysis of primary texts, clarifies the concepts that are most important for understanding eudaimonism, and argues that the central difference between the ethical theories of such great thinkers as Thomas Aquinas and John Duns Scotus is not about morality and self-interest, but rather about the relationship between ethics and natural inclination. The arguments raised by the thirteenth-century philosophers and texts discussed in this book have important implications for natural law theories and virtue ethics and are essential for understanding the shift to modern moral theories. Love of Self and Love of God in Thirteenth-Century Ethics will be invaluable to philosophers and theologians, particularly those concerned with medieval philosophy, moral psychology, the history of ideas, and ethics.

In this book, Thomas M. Osborne, Jr., covers an important, but often neglected, aspect of medieval ethics, namely the controversy over whether or not it is possible to love God more than oneself through natural powers alone. In debating this topic, thirteenth-century philosophers and theologians introduced a high level of sophistication to the study of how one's own good is achieved through virtuous action. The central issue for medieval scholars was how to adapt Aristotle's philosophical insights to a Christian framework. For Christians, loving God above all else was their central ethical duty. Most ancient and medieval Christians were also committed to eudaimonism, or the view that one's good is always maximized through virtuous action. The tension between these two aspects of Christian ethics reached its highest point in philosophical discussions about whether God can be naturally loved more than oneself. Osborne provides a history of these debates, based on a close analysis of primary texts, clarifies the concepts that are most important for understanding eudaimonism, and argues that the central difference between the ethical theories of such great thinkers as Thomas Aquinas and John Duns Scotus is not about morality and self-interest, but rather about the relationship between ethics and natural inclination. The arguments raised by the thirteenth-century philosophers and texts discussed in this book have important implications for natural law theories and virtue ethics and are essential for understanding the shift to modern moral theories. Love of Self and Love of God in Thirteenth-Century Ethics will be invaluable to philosophers and theologians, particularly those concerned with medieval philosophy, moral psychology, the history of ideas, and ethics.