Virtue's Splendor: Wisdom, Prudence, and the Human Good (Moral Philosophy and Moral Theology, 3)

In recent years, there has been a remarkable resurgence of interest in classical conceptions of what it means for human beings to lead a good life. Although the primary focus of the return to classical thought has been Aristotle's account of virtue, the ethics of Aquinas has also received much attention. Our understanding of the integrity of Aquinas's thought has clearly benefited from the recovery of the ethics of virtue.Understood from either a natural or a supernatural perspective, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical, which have either doing (prudence) or making (art) as an end, and the theoretical or speculative, which are ordered to knowing for its own sake (understanding, knowledge, and wisdom). One of the intellectual virtues, namely, prudence has received much recent attention. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among, and comparisons between, the different sorts of intellectual virtue. Even more striking is the general neglect of the speculative, intellectual virtues and the role of contemplation in the good life.In Virtue's Splendor Professor Hibbs seeks to overcome this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as virtues perfective of human nature. In doing so, he puts before the reader the breadth of Aquinas's vision of the good life. In Recent Years, There Has Been A Resurgence Of Interest In Classical Conceptions Of What It Means For Human Beings To Lead A Good Life. Although The Primary Focus Of The Return To Classical Thought Has Been Aristotle's Account Of Virtue, The Ethics Of Aquinas Has Also Received Much Attention. Our Understanding Of The Integrity Of Aquinas's Thought Has Clearly Benefited From The Recovery Of The Ethics Of Virtue. Understood From Either A Natural Or A Supernatural Perspective, The Good Life According To Aquinas Involves The Exercise Not Just Of The Moral Virtues, But Also Of The Intellectual Virtues. Following Aristotle, Aquinas Divides The Intellectual Virtues Into The Practical And The Theoretical, Or Speculative. With Few Exceptions, However, Contemporary Discussions Of Aquinas Ignore The Complex And Nuanced Relationships Among These Different Sorts Of Intellectual Virtue; Particularly Striking Is The General Neglect Of The Speculative Virtues And The Role Of Contemplation In The Good Life. Virtue's Splendor Attempts To Redress This Neglect, Approaching The Ethical Thought Of Thomas Aquinas In Terms Of The Great Debate Of Antiquity And The Middle Ages Concerning The Rivalry Between The Active And The Contemplative Lives, Between Prudence And Wisdom As Perfective Of Human Nature.--jacket. Returning To The Human Things. Nature And Human Nature ; Problems Of Soul And Body ; Person And Nature: The Dilemma Of Freedom ; Law, Freedom, And Nature -- Precepts, Prudence, And Politics. From Law To Prudence ; From Prudence Back To Law ; Justice: Its Scope And Limits ; Friendship, Politics, And Human Excellence ; Contemplation And Prudence; Philosophy And Politics ; Wisdom And/or Prudence ; Negative Philosophy: The Limits Of Metaphysics -- Contemplation, Action, And Divine Artistry. The Ultimate End: Revelation's Dialectical Engagement Of Nature ; Prudence, Contemplation, And Charity ; Beauty And Theological Pedagogy ; The Narrative Shape Of Creation And Redemption ; Conclusion: The Good Life As The Practice Of Truthfulness. Thomas S. Hibbs. Includes Bibliographical References (p. [229]-243) And Index. In recent years, there has been a remarkable resurgence of interest in classical conceptions of what it means for human beings to lead a good life. Although the primary focus of the return to classical thought has been Aristotles account of virtue, the ethics of Aquinas has also received much attention. Our understanding of the integrity of Aquinass thought has clearly benefited from the recovery of the ethics of virtue. Understood from either a natural or a supernatural perspective, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical, which have either doing (prudence) or making (art) as an end, and the theoretical or speculative, which are ordered to knowing for its own sake (understanding, knowledge, and wisdom). One of the intellectual virtues, namely, prudence has received much recent attention. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among, and comparisons between, the different sorts of intellectual virtue. Even more striking is the general neglect of the speculative, intellectual virtues and the role of contemplation in the good life. In Virtues Splendor Professor Hibbs seeks to overcome this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as virtues perfective of human nature. In doing so, he puts before the reader the breadth of Aquinass vision of the good life. "In recent years, there has been a resurgence of interest in classical conceptions of what it means for human beings to lead a good life. Although the primary focus of the return to classical thought has been Aristotle's account of virtue, the ethics of Aquinas has also received much attention. Our understanding of the integrity of Aquinas's thought has clearly benefited from the recovery of the ethics of virtue.". "Understood from either a natural or a supernatural perspective, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical and the theoretical, or speculative. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among these different sorts of intellectual virtue; particularly striking is the general neglect of the speculative virtues and the role of contemplation in the good life. Virtue's Splendor attempts to redress this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as perfective of human nature."--BOOK JACKET. CONTENTS......Page 8 Acknowledgments......Page 10 Introduction: Obstacles to the Recovery of Aquinas's Teaching on the Human Good......Page 12 Nature and Human Nature......Page 37 Problems of Soul and Body......Page 55 Person and Nature: The Dilemma of Freedom......Page 66 Law, Freedom, and Nature......Page 76 2. PRECEPTS, PRUDENCE, AND POLITICS......Page 97 From Law to Prudence......Page 99 From Prudence Back to Law......Page 119 Justice: Its Scope and Limits......Page 130 Friendship, Politics, and Human Excellence......Page 140 3. CONTEMPLATION AND PRUDENCE; PHILOSOPHY AND POLITICS......Page 149 Wisdom and/or Prudence......Page 150 Negative Philosophy: The Limits of Metaphysics......Page 166 4. CONTEMPLATION, ACTION, AND DIVINE ARTISTRY......Page 174 The Ultimate End: Revelation.s Dialectical Engagement of Nature......Page 177 Prudence, Contemplation, and Charity......Page 203 Beauty and Theological Pedagogy......Page 211 The Narrative Shape of Creation and Redemption......Page 218 Conclusion: The Good Life as the Practice of Truthfulness......Page 233 Bibliography......Page 240 K......Page 256 Z......Page 257